§ ifcratjj of WonpM. 






UNITED STATES OF AMERICA. 



THE 



Union Bible Companion 



CONTAINING THE 



EVIDENCES OF THE DIVINE ORIGIN, 

PRESERVATION, CREDIBILITY, AND INSPIRATION 

OF THE HOLY SCRIPTURES; 



AN ACCOUNT OF 



Various Manuscripts and English Translations, 



BOOKS, AND THE CHIEF DOCTRINES, OF THE BIBLE; 
AND PLANS OF CHRISTIAN WORK: 



COPIOUS ANALYTICAL INDEX, 



S. AUSTIN ALLIBONE. 



"I find more sure marks of the authenticity of the Bible than in any profane history what- 
ever. . . . Worshipping God and the Lamb in the temple; God, for his benefaction in creating all 
things, and the Lamb, for his benefaction in redeeming us with his blood."— Sib Isaac Newton. 



PHILADELPHIA: 
AMERICAN SUNDAY-SCHOOL UNION, 

No. 1122 Chestnut Stkeet. 



NEW YORK: 
Nos. 8 & 10 Bible House. Astor Place. 



VA4- 



Entered according to the Act of Congress, in the year 1871, by 

THE AMERICAN SUNDA Y-SCHOOL UNION, 

In the Office of the Librarian of Congress, at Washington. 



PREFACE. 



Every well-organized and efficient department of labour — phys- 
ical, intellectual, philanthropic, or religious — must have a literature 
of its own ; and it has long been the anxious care of the American 
Sunday-School Union to provide suitable manuals for religious 
instruction in school, and a large variety of interesting and profitable 
volumes for home. Their Catalogue has been gradually enlarged by 
the demands of experience, and in proportion to the amount of 
literary talent and pecuniary ability at their command ; and they 
have no reason to complain of any indisposition upon the part of the 
public to encourage their enterprise. On the contrary : they are 
gratified to find that their new publications are anxiously looked 
for and rapidly absorbed ; and if " making of many books" was 
their sole design, their business could be increased to an indefinite 
extent. But the Committee regard quality rather than quantity : 
they never lose sight of the responsibility attached to the imprint 
of a religious association working upon a Union basis ; and they 
have no fault to find with that rigid censorship which holds them to 
a strict accountability for conformity to their professed principles. 

A Manual foe Bible-Classes, whether in churches or families, 
which should also serve as a popular Compendium of Divinity for 
our missionaries and teachers, has long been a desideratum. This is 
a questioning age ; and the duty of being ready to give an answer to 
every man that asketh us a reason of the hope that is in us, is 
enjoined by the highest authority. But where shall the Bible-Class 
Teacher or the Missionary turn when he wishes to anticipate or repel 
attacks upon the Authenticity, the Credibility, the Uncorrupted 
Preservation, or the Inspiration, of the Holy Scriptures? to avail 
himself of the investigations of Oriental travellers? or to prepare 
for the intelligent exposition of the Books of the Bible ? 

There are, indeed, ample resources in the treatises of Lardner, 
Leland, Lyttelton West, Jenyns, Bishop Newton, Keith, Mcllvaine, 



4 PREFACE. 

and Home ; in the Travels of Keland, Layard, Botta, Eobinson, 
Thomson, and Stephens ; in the Commentaries of Clarke, Gill, Scott, 
Whitby, Lowth, Lange, and Jenks: but these compends of learning 
are beyond the reach, the time, and the intelligent study, of all save 
a very few. What the teacher wants i? a well-arranged digest of the 
best authorities, with such connections and additions as the progress 
of knowledge and the judgment of the compiler and author may supply 
and suggest : the whole being placed at the immediate demand of the 
inquirer by a copious Analytical Index. Such a volume I have 
long designed ; and such a volume I trust that teachers will find The 
Union Bible Companion. 

Laying the foundations upon the great truths of Natural Religion, 
I have thence proceeded to the consideration of the Authenticity, 
Uncorrupted Preservation, Credibility, and Inspiration, of the New 
Testament; Fulfilled Prophecies; The Propagation of Christianity 
a Proof of its Divine Origin ; Christianity, Mohammedanism, and 
the Crusades ; The Credulity of Unbelief; the Fruits of Chris- 
tianity a Proof of its Divine Origin ; Testimonies to the Value of 
Christianity, to the Bible, and to the Character of Christ ; The 
Divinity of Jesus Christ ; Justification of the Sinner ; Repentance 
and Faith ; Confession of Faith in Christ ; Sunday-School Instruction ; 
Tract Distribution ; The Bible ; Manuscripts of the Bible ; English 
Translations of the Bible. The last fifteen lessons are devoted to a 
brief history and analysis of each of the Sacred Books, from Genesis 
to Revelation. 

Each scholar should study the lesson during the week, so as to be 
prepared to answer the Questions at the foot of each page. Nor 
should teacher or pupil fail to invoke the aid of Him whose office it 
is to guide into all truth ; and whose blessing on the Union Bible 
Companion is humbly implored. 

S. AUSTIN ALLIBONE 

Philadelphia, Feb. 4, 1871. 



REMARKS ON BIBLE-CLASSES. 



1. Connected with every Sunday-School there should be four Bible- 
Classes, viz. : 

I. Junior Male Bible-Class, embracing all between 16 and 
20 years of age. 
II. Senior Male Bible-Class, embracing all above 20 years 
of age. 

III. Junior Female Bible-Class, embracing all between 16 

and 20 years of age. 

IV. Senior Male Bible-Class, embracing all above 20 years 

of age. 

Any other qualification than that of age will be found a fruitful 
source of troubles, jealousies, and alienation from Sunday-School 
and Church. Let size, intellect, knowledge, wealth, social rank, 
partialities of companionship, ambition, or caprice, be the basis of 
graduation, and every thing becomes unsettled, unsatisfactory, de- 
structive of discipline, and promotive of disintegration. 

"You have William in the Bible-Class, — why not me? I am as 
large as he is, and know as much." 

"Mary and I are always together: won't you let me go with her 
to the Bible-Class? 1 ' 

" Mother wants to know if it's because we are poor, that you won't 
let me join the Bible-Class?" 

How is a superintendent to answer such questions as these, unless 
he can reply : " If you are of the requisite age, you can go into the 
Bible-Class : if not, you are getting nearer to the class every Sunday : 
learn all you can in the meantime, and then you will take more 
interest in it when you join." Political constitutions, churches, 
secular societies, have an age qualification : so old before you can 
vote, or claim your property; so old before you can be President; so 
old before you are exempt from military duty. It is not enough that 
you can prove your wisdom, vour popularity, or your infirmities : 

1* 5 



6 REMARKS ON BIBLE-CLASSES. 

the law cannot take time to attempt to settle what can never be 
settled to satisfaction. 

2. Each Bible-Class should, if practicable, be taught in a separate 
room, or, when rooms are scarce, in a different part of the church 
edifice. 

3. With the exception often minutes at the close, when an oppor- 
tunity should be allowed for the discussion of any questions which 
the scholars may wish to ask, the time should be scrupulously 
appropriated to the lesson for the day. Unless this rule is rigidly 
observed, much of the precious hour will, in all probability, be 
wasted in rambling conversation or unprofitable controversy. 

4. The Bible-Class is the Normal School of the Church, in which 
teachers for the Sunday-School are to be trained for their sacred and 
delightful duties : therefore it is of great importance that the teacher 
of the Bible-class should be familiar with the routine of instruction ; 
and — hard as it is to part with our most intelligent and interesting 
pupils — the scholars should be encouraged to take classes in the 
Sunday-School whenever their aid is required. 

5. The Bible-Class teacher should endeavour to impress upon the 
mind and heart of each pupil that he or she is to be a Doer of 
Good. " When I was a boy," writes Dr. Benjamin Franklin to a 
son of the excellent Cotton Mather, "I met a book entitled ' Essays 
to do Good,' which I think was written by your father. It had been 
so little regarded by the former possessor that several leaves of it 
were torn out, but the remainder gave me such a turn of thinking, 
as to have an influence upon my conduct through life; for I have 
always set a greater value on the character of a doer of good than 
any other kind of reputation : and if I have been, as you seem to 
think, a useful citizen, the public owes all the advantages of it to that 
book." What an encouragement should this be to the circulation of 
good books and tracts !* And if Franklin delighted thus to promote 
man's temporal happiness, should not the Christian be at least 
equally anxious to lead others to the source of earthly peace and 
eternal felicity? Especially should the claims of the Christian 
ministry be often urged upon the boys of the Sunday-School and the 
young men of the Bible-Class. 

* Catalogues of the Publications of the American Sunday-School Union are 
furnished on application to either of its Depositories 



TABLE OF LESSONS. 



1. Natural Eeligion : The Exis- 

tence of God 

2. Evidences of Christianity 

3. Authenticity of the New Test- 

ament: External Evidence 

4. Authenticity of the New Test- 

ament: Internal Evidence.. 

5. Authenticity of the New Test- 

ament : Internal Evidence.. 

6. Authenticity of the New Test- 

ament 

7. Uncorrupted Preservation of 

the New Testament 

8. Credibility of the New Testa- 

ment 

9. Credibility of the Books of the 

New Testament : Inspiration 

10. Fulfilled Prophecies Proofs of 

Inspiration 

11. Fulfilled Prophecies : Babylon 

12. Fulfilled Prophecies : Tyre 

13. Fulfilled Prophecies : Egypt... 

14. Fulfilled Prophecies: Edom; 

Moab; Ammon 

15. Fulfilled Prophecies: Judea; 

The Jews 

16. Fulfilled Prophecies: The Jews 

17. Propagation of Christianity a 

Proof of its Divine Origin... 

18. Propagation of Christianity a 

Proof of its Divine Origin... 

19. Propagation of Christianity a 

Proof of its Divine Origin... 

20. Propagation of Christianity a 

Proof of its Divine Origin... 

21. Propagation of Christianity a 

Proof of its Divine Origin... 

22. Propagation of Christianity: 

Mohammedanism 

23. Christianity and Mohammed- 

anism : The Crusades 

24. Credulity of Unbelief 

25. Fruits of Christianity a Proof 

of its Divine Origin 



AGE. 






PAGE. 




26 


Fruits of Christianity a Proof 




9 




of its Divine Origin 


145 


14 


27. 


Testimonies to the Value of 
Christianity and the Bible, 




19 




and to the Character of Christ 


151 




28. 


Divinity of Jesus Christ 


158 


23 


29 


Divinity of Jesus Christ. — 








Continued 


163 


27 


30 


Justification of the Sinner 


168 




31. 


Repentance and Faith 


173 


32 


32. 


Confession of Christ 


178 




33. 


Sunday-School Instruction 


182 


37 


34. 


Tract Distribution 


187 




35. 
36. 


The Bible 


193 


41 


Manuscripts of the Bible 


199 




37. 


English Translations of the 




45 




Bible 


205 




38. 


Genesis 


209 


50 


39. 


Exodus 


214 


55 


40. 


Leviticus; Numbers 


220 


60 


41. 


Deuteronomy 


226 


65 


42. 


Historical Books : Joshua, 
Judges, Ruth, I. and II. Sam- 




70 




uel, I. and II. Kings, I. and 
II. Chronicles, Ezra, Nehe- 




76 




miah, Esther 


231 


82 


43. 


Poetical Books : Job, Psalms, 
Proverbs, Ecclesiastes, Song 




89 


44. 




237 




Prophetical Books : Isaiah, 




95 




Jeremiah, Lamentations, Ez- 
ekiel, Daniel, Hosea, Joel, 




102 




Amos, Obadiah, Jonah, Mi- 
cah, Nahum, Habakkuk, Ze- 




107 




phaniah, Haggai, Zechariah, 








Malachi 


243 


113 


45. 


Matthew 


252 




46. 
47 


Mark 


258 


1?0 


Luke 


?m 




48. 

49. 




?69 


Iflfi 




?7f> 


183 




282 




51. 


Epistles of James, Peter, John, 




138 




and Jude 


289 




52. 


Revelation 

7 


294 



ALPHABETICAL TABLE OP LESSONS. 



Acts 

Bible 

Christianity and Mohammedanism 

Confession of Christ.. 

Credulity of Unbelief 

Deuteronomy 

Divinity of Jesus Christ 

Divinity of Jesus Christ 

English Translations of the Bible 

Epistles of James, Peter, John, and Jude 

Epistles of Paul 

Evidences of Christianity 

Exodus 



Fruits of Christianity 
Fruits of Christianity . 
Genesis 



Historical Books. 
John 



Justification of the Sinner 

Leviticus, Numbers 

Luke 



Manuscripts of the Bible 

Mark 

Matthew , 



Natural Religion 

New Testament, Authenticity of 

New Testament, Authenticity of 

New Testament, Authenticity of 

New Testament, Authenticity of 

New Testament, Credibility of 

New Testament, Credibility of 

New Testament, Uncorrupted Preservation of.. 

Poetical Books 

Prophecies Fulfilled , 

Prophecies Fulfi lied : Babylon 

Prophecies Fulfilled: Edoni, Moab, Ammon 

Prophecies Fulfilled : Egypt 

Prophecies Fulfilled: Jews 

Prophecies Fulfilled: Judea, Jews 

Prophecies Fulfilled : Tyre , 

Prophecies Fulfilled: Prophecies by Christ 

Prophetical Books 

Propagation of Christianity 

Propagation of Christianity 

Propagation of Christianity 

Propagation of Christianity 

Propagation of Christianity 

Revelation 

Repentance and Faith 

Sunday-School Instruction 

Testimonies to Christianity, The Bible, and Christ 
Tract Distribution 



LES- 
ONS. 


PAGE, 




49 


275 




35 


193 




23 


126 




32 


178 




24 


133 




41 


226 


, 


28 


158 




29 


163 




37 


205 




51 


289 




50 


282 




2 


14 




39 


214 




25 


138 




26 


145 




38 


209 




42 


231 




48 


269 




30 


168 




40 


226 




47 


203 




36 


199 




46 


258 




45 


252 




1 


9 




3 


19 




4 


23 




5 


27 




6 


32 




8 


41 




9 


45 




7 


37 




43 


237 




10 


50 




11 


55 




14 


70 




13 


65 




16 


82 




15 


76 




12 


60 




17 


89 




44 


243 




18 


95 




19 


102 




20 


107 




21 


113 




22 


120 




52 


294 




31 


173 




33 


182 




27 


151 




34 


187 





UNION BIBLE COMPANION 



LESSOR I. 

Natural Keligiox: The Existence of God. 

1. Ofr senses teach us that we are living in a world adapted 
to our necessities and convenience; and that this globe and other 
worlds in our sight are governed by laws with the operation of 
which we have no agency. There are three ways in which men 
endeavour to account for these phenomena. 

1. The Universe came into and continues in existence by 
chance : this is Atheism (without God). 

II. The Universe itself is God: this is Pantheism (all God). 

III. The Universe was created by a great Spirit, the first cause 
of all things. This is Theism (Theos, God). 

2. The first of these positions, Atheism, is irrational. If this 
world, for instance, or men, or animals, sprang into existence 
by chance, why do not such things occur around us now? and 
why did they not happen in the days of our ancestors ? Why 
do they not drop out of existence "by chance"? And why do 
the laws of Nature continue their uniform operation? 

3. The second of these positions, Pantheism, is irrational. 
Matter can neither create nor sustain itself. Can a river, a 
mountain, or a tree, design or execute? Have they souls? To 
state such a question is to answer it. 

4. The third of these positions, Theism — that there is an in- 
telligent First Cause, who made, sustains, and governs all things, 

1. What are we taught bv our senses? 

2. What is Atheism ? 

3. What is Pantheism ? 

4. What is Theism? 

5. Why is Atheism irrational? 

6. Whv is Pantheism irrational? 



10 LESSON I. 

—commends itself at once to our reason. Trace back as far as 
you will, you must come to the first of each class of existences : 
now the first man, the first horse, the first tree, did not make 
himself or itself. He or it was not in existence to do it ! And 
if the first man had power to make himself, why had he not 
power to continue his existence ? Why did he let himself die ? 
Is it possible that particles of matter blindly thrown together by 
chance could make a sun, a star, a man, a horse, a river ? To quote 
an illustration from Cicero, "How long would you have to distri- 
bute the letters of the alphabet by chance before you could com- 
pose a poem or an oration?" Mix up the few letters which 
compose your name, and then place them as they come, in a 
line on a table until each one falls into its proper place, — you 
might try this in vain for ten thousand years. 

5. Some may tell us that the uniform operation of the laws of 
Nature renders it unnecessary to suppose the existence of a God. 
But who gave Nature these laws? Who originates, and who 
sustains, them? They might as well tell us that the uniform 
operation of the works of a steam-engine renders it unnecessary 
for us to suppose that it had a maker. 

6. Others suppose that if we could see God with our eyes, we 
should have better evidence than we have, of his existence. But 
a little reflection will show that this is an error. 

I. No visible shape can be imagined which would not fall 
below our conceptions of the majesty of the Supreme Being. 

II. The constant ajopearance of a visible shape — for it must 
be seen by everybody in every generation — would lessen its im- 
pressiveness ; and it would soon be ranked with the planets and 
other effects of the " laws of Nature." 

III. If the. ample evidences around us do not prove the exist- 
ence of a Great First Cause would this fact be proved by one 
more illustration of creative power? 

IV. The instinct of animals, birds, and insects. Do beavers 
build their houses, do birds build their nests, do bees construct 

1. What question is asked by Cicero? 

2. Who established the laws of Nature ? 

3. Would God's appearance be the best proof of his existence? 

4. Mention some proof of a Great First Cause. 

5. Are not these amply sufficient for the purpose? 

6. What proof have you that instinct is from God ? 



NATURAL RELIGION: THE EXISTENCE OF GOD. 11 

their cells, in the same manner from age to age, — each acting 
from the independent deductions of its own sagacity ? This is 
impossible ; for, if so, we should see great varieties in their archi- 
tecture. Man indeed constructs, provides, and contrives, by his 
wisdom : but from whence did he derive this wisdom ? 

V. What causes the growth of the fruitful field? the fra- 
grance of the flowers? the palatable or healing qualities of the 
products of the garden, the orchard, or the woods ? Who mixed 
so accurately the elements which compose the air which we 
breathe, the water which we drink, the fire by which we are 
warrned? 

VI. Whence comes it that when the scarcity of wood and of 
oil threatens privation and suffering, we find in the bowels of the 
earth abundance of coal and petroleum ? — as evidently designed 
for the use of man as if it were sent down from heaven in our 
sight. 

VII. How do you account for the regular succession of the 
seasons, — without which we should perish from cold, or heat, or 
hunger? Who distributes the rain and the snow so as to pre- 
vent that scarcity or excess which would prove so hurtful ? 

VIII. Who originated and continues in action the great prin- 
ciple of gravitation, and the other laws which regulate the 
planets as separate bodies, and as parts of a great systematic 
whole? 

IX. Who has endued man with wisdom to discover these laws, 
to investigate the secrets of Nature, and to make the elements 
tributary to his necessity, convenience, and pleasure? To mul- 
tiply production by steam and to annihilate distance by the tele- 
graph ? 

X. How can we account for the due proportion of sexes in the 
children born into the world, by which the perpetuity and proper 
constitution of marriage are provided for ? 

XI. What explanation shall we render of the astonishing 
variety of faces, voices, and handwriting in the world? Of the 

1. Did man give to the ground the power of production ? 

2. Can man manufacture air, water, or wood? 

3. For what were coal and petroleum provided ? 

4. How do you account for the succession of the seasons? 

5. Is the law of gravitation a proof of the existence of a God ? 

6. Is the due proportion of the sexes a proof of design? 



12 LESSON I. 

fact that the same features, the same organs, and the same 
muscles, in perhaps a million cases to one, produce a dissimilar 
expression, tone, and style. If many looked, spoke, and wrote 
alike, society would at once be thrown into inextricable confu- 
sion, domestic life uprooted, business transactions unsafe, and 
the administration of law impossible. 

Conclusion. 

Is it possible, then, for any one to consider these evidences, and 
disbelieve the existence of a God ? We think not ; his reason 
cannot be so perverted ; but, with the fool, he may still say in 
his heart, " There is no God :" that is, he wishes that there was 
no God, — no moral Governor of the Universe. To God the 
Creator, the Sustainer, the Provider, he has no objection: but 
the thought of God as a present witness and future punisher of 
evil thoughts, words, and deeds, he cannot abide. But his un- 
belief in or neglect of God the Judge does not diminish the 
truth of the awful declaration that "we must all appear before 
the judgment-seat of Christ ; that every one may receive the 
things done in his body, according to that he hath done, whether 
it be good or bad." 2 Cor. v. 10. 

7. Let us now consider some of the positive arguments in favour 
of the existence of a God. 

I. The consent of nations. With very few exceptions— to be 
ascribed to unnatural degradation—" the kindreds of the earth" 
acknowledge the existence of a Supreme Being. 

II. The assent of individuals. In the depths of his conscious- 
ness, man feels that he is in the power and under the cognizance 
of one greater than his fellow-man. His remorse for sin, his 
pleasure in the exercise of benevolence, his love for his children, 
his indignation at oppression, his emotion at the recital of great 
or noble deeds, his belief in and dread of the retributions of a 
future state, all indicate the existence of a moral Governor who 
has written these sentiments on the table of his heart. The 



1. Is it possible for a reasonable being to disbelieve in a God ? 

2. Is not Atheism a proof of sin in the heart? 

3. Will not God grant belief in answer to prayer ?^ 

4. Is it a general belief among nations that there is a God ? 

5. Does conscience testify to the existence of a God? 

6. What is proved by remorse, self-approval, and fear? 



NATURAL RELIGION : THE EXISTENCE OF GOD. 13 

supremacy of his conscience proves that it is distinct from and 
superior to himself; — that it is the vicegerent of God. Would 
he permit its warnings, its remonstrances, its reproaches, if he 
could over-rule them? Surely not. 

III. The intellectual constitution of man proves the existence 
of a God. Can any one believe that the reason of Newton, Bacon, 
or Locke, the judgment of Mansfield, Eldon, or Hale, the im- 
agination of Homer, Shakspeare, or Pope, the invention of Davy, 
Franklin, or Watt, the eloquence of Cicero, Demothenes, or Burke, 
are to be traced to an accidental combination of particles of 
matter ? If so, why are there not many such happy accidents ? 

The formation and continuance of each of the different species 
which belongs to the animal, mineral, and vegetable kingdoms 
prove the power and design of a great architect. 

1. What is proved by the intellect of man? 

2. Names of some famous philosophers. 

3. Names of some famous lawyers. 

4. Names of some famous poets. 

5. Names of some famous inventors. 

6. What is proved by animals, minerals, vegetables ? 

2 



14 LESSON II. 

LESSON II. 
Evidences oe Christianity. 

1. In our first Lesson, we proved the existence of God; and 
some of our strongest proofs were derived from the abundant 
provision which has been made for the necessities, conveniences, 
and pleasure of man. It is then natural to ask, Has man's 
creator and sustainer provided only for his physical wants, and 
neglected his moral and spiritual nature ? Constituted as I am 
with a necessity for action, has he given me no intimation of 
his will ? Susceptible as I am to pleasure in well-doing and 
remorse for ill-doing, has he left me without encouragement to 
good and dissuasives from evil ? Weak as I am, and liable to 
temptation, is there no source of strength? Exposed to suffering 
and sorrow, must I look in vain for consolation and hope? 
Surely not! We are then authorized to conclude that a revela- 
tion from God to man is to be expected ; is highly probable. 

2. We are now therefore prepared to consider the question, 
What evidences have we that Christianity as contained in the 
New Testament is a revelation from God ? 

That the world was in a state of moral darkness which required 
light from heaven, a very superficial examination of ancient 
history will make abundantly manifest. If, then, God saw good 
to make known his will unto man, how should this be done? 
Does not reason at once answer, He would send a messenger 
from heaven who should bring evidence that he was authorized 
to speak in his name. 

This is exactly what has been done. Christ, who had long 
been promised, came into the world in a miraculous manner; gave 
ample proof of his divine wisdom ; taught the people the will of 
God ; founded a Church, which was intended to unite his followers 

1. How has God provided for man's physical wants? 

2. Is it likely that he has provided for his spiritual wants ? 

3. In what state was the world before Christ came? 

4. Does not prove the necessity of a revelation. 

5. In what way would we expect God to approach man ? 

6. What did Christ do upon earth ? 



EVIDENCES OF CHRISTIANITY. 15 

for all generations ; died as an atonement for the sins of the 
world ; rose from the dead by his own power ; and ascended to 
heaven in the presence of his immediate disciples. God, in the 
most explicit manner, acknowledged Christ's mission : after his 
baptism the Spirit of God descended upon him, and there was 
heard a voice from heaven, saying, " This is my beloved Son, in 
whom I am well pleased"' (Matt. iii. 16, 17) ; at the transfigura- 
tion, a voice from the cloud declared, " This is my beloved Son, 
in whom I am well pleased; hear ye him" (Matt. xvii. 5) ; when 
he died, there was for three hours " a darkness over all the earth ;" 
" the sun was darkened, and the vail of the temple was rent in 
the midst," and the dead rose from the graves (Luke xxiii. 44, 
45, Matt, xxvii. 52, 53) ; when the apostles succeeded to his 
ministry, God showed that he acknowledged them by " bearing 
them witness, both with signs and wonders, and with divers 
miracles, and gifts of the Holy Ghost, according to his own will?" 
Heb. ii. 4. 

We require of one who professes to be an ambassador from a 
foreign government that he should give us satisfactory evidence 
of his appointment. Christ having come into the world as a 
messenger from God, in what manner could he prove his au- 
thority ? 

We can imagine several ways of doing this. He might appeal : 

I. To the character of the revelation which he communicated. 
He might say : The doctrines, warnings, and promises which I 
preach unto the world are exactly such as are suited to your 
nature, your condition, and your necessities: therefore they 
must come from God. But this assertion, true as it is, would be, 
indeed has been, denied by many, who, from bigotry, prejudice, 
or insensibility to their own condition, feel no need of the pro- 
visions of a gospel for sinners. 

II. He might appeal to his own character : I have no motive 
for deceiving you; my unselfish toils, my self-sacrificing life, 
prove that I seek your good, "and that I tell you the truth. That 

1. How did God acknowledge Christ's mission ? 

2. Should not this have satisfied the Jews? 

3. What do we require of an ambassador? 

4. In what ways could Christ prove his authority ? 

5. Would the character of the revelation be sufficient? 

6. Would the character cf the preacher be sufficient? 



16 LESSON II. 

this plea would avail nothing, we know by the treatment awarded 
to Christ : his love was rewarded by hate ; his beneficence by 
persecution, torture, and a shameful death. 

III. He might appeal to the fact that he possessed the power 
to prophesy ; that he could declare now what should occur in 
later ages of the world. But this could be proved true only 
when the predictions were accomplished ; and would be an in- 
sufficient foundation for a religion which claimed the obedience 
of those to whom it was first preached. 

These criteria — the character of the revelation, the character 
of the agent, and the power of prophecy, — were, as we shall have 
occasion to see, of great value in the future : some other test was 
required in the present. What should this test be? We an- 
swer, 

IV. Miracles ; or the performance of works which could not 
be effected by man alone. 

It may require some amount of learning to judge of the cha- 
racter, the suitableness or unsuitableness of doctrine ; but com- 
mon sense teaches us that, to open the eyes of the blind, to make 
the lame walk, to raise the dead, by a word, are proofs of more 
than human power ; and if a man who professes to come from 
God does such works in my sight, or if I am persuaded by the 
testimony of others that he did such works in their sight, I can- 
not, as a reasonable and accountable being, refuse to acknowledge 
his claims. 

No false religion at the outset ever appealed to undoubted 
miracles as evidence of its divine authority : and for a very good 
reason : God would not countenance such efforts to deceive men. 

But Christ did boldly appeal to his miracles as sufficient evi- 
dence that he was sent from God: "The same works that I do, 
bear witness of me that the Father hath sent me" (John v. 36) ; 
" The blind receive their sight, and the lame walk, the lepers 
are cleansed, and the deaf hear, the dead are raised up" (Matt. 
xi. 5). Nicodemus, a man well qualified to detect imposition, if 



1. Would the power to prophesy be sufficient? 

2. When would these proofs be of the greatest value ? 

3. Why would miracles be the best evidence? 

4. Did any false religion ever appeal to miracles ? 

5. In what words did Christ appeal to miracles? 
G. What was the testimony of Nicodemus ? 



EVIDENCES OF CHRISTIANITY. 17 

there had been any, declares, " we know that thou art a teacher 
come from God : for no man can do these miracles that thou 
doest, except God be with him" (John iii. 2). But imposition 
was impossible: could there be any doubt as to whether five 
thousand people were fed by five loaves and two fishes (Mark vi. 
41, 42) ? whether a man for years unable to move, at the word 
of Jesus, took up his bed and walked (John v. 5, 8, 9) ? whether 
the daughter of the ruler (Matt. v. 35, 41, 42), the son of the 
widow (Luke vii. 12-15), and the brother of Mary and Martha 
(John xi. 43, 44), were raised from the dead? 

When we have proceeded farther in our subject, we intend 
to return to this theme, and enter into a more particular 
examination of the miracles of the New Testament. For the 
present it is sufficient to remark that, during the many years 
in which miracles were performed by Christ and his apostles, 
there is no pretence that they ever failed to effect by super- 
natural power that which they essayed to do : they w r ere always 
successful. 

Neither Judas who betrayed Christ, nor any of his enemies 
who sought so anxiously for occasion against him, could point 
to an instance of imposition on his part. After the resurrection 
of Lazarus, "the chief priests and the Pharisees gathered a council, 
and said, What do we ? for this man doeth many miracles. If 
we let him thus alone, all men will believe on him." (John xi. 47, 
48. ) How glad would they have been to deny the alleged miracle, 
and show the people that they were imposed upon? After Peter 
had caused the lame man to leap and walk (Acts iii. 7, 8), the 
Jewish rulers declared, " That indeed a notable miracle hath been 
done by them is manifest to all that dwell in Jerusalem ; and we 
cannot deny it." Acts iv. 16. 

Observe, also, that the miracles of Christ and his disciples 
were beneficent miracles : divine power might as easily have 
been proved by reversing or suspending the laws of Nature : by 
causing water to run up hill; by casting a mountain into the sea; 

1. Mention some of the miracles of Christ. 

2. Did the Pharisees admit Christ's miracles? 

3. What did the Jewish rulers declare ? 

4. Did not God thus acknowledge Christ's mission? 

5. Of what character were Christ's miracles? 

6. Of what character might they have been? 

B 2* 



18 LESSON II. 

by drawing the plants from their course : but the hungry were 
fed, the diseased were cured, the blind and the halt were 
healed, the dead were restored to their mourning friends : thus, 
purposes of mercy were served at the same time that the religion 
was proved to be from God. 

1. Where do you read that Christ fed the hungry? 

2. Where that he cured the sick? 

3. Where that he cured the blind and halt? 

4. Where that he raised the dead? 

5. What was the chief object of these miracles? 

6. Would not many hearts thus be opened to the truth ? 



AUTHENTICITY OF THE NEW TESTAMENT. 19 



lessor m. 

Authenticity of the New Testament: Exteknal Evi- 
dence. 

In the Testaments, (from the Latin Testis, a witness,) we have 
a testimony, a declaration of the will of God towards man. In 
the Old Testament we find an account of the covenant of works, 
and prophecies and types of a covenant of grace : this latter is 
plainly set forth in the New Testament ; i.e., an agreement that 
God will impute the righteousness of Christ to all who accept 
him as their substitute ; which righteousness justifies them as 
completely as if they had each personally fulfilled the whole 
law of God. 

Of what is the volume called the New Testament composed ? 
Of twenty-seven books, written, at various times and places, by 
eight different authors, all of whom were living at the time 
Christ was on the earth : viz. the Gospels of Matthew, Mark, 
Luke, and John ; the Acts of the Apostles, by Luke ; thirteen 
Epistles by Paul, addressed respectively to the Romans, Corin- 
thians, Galatians, Ephesians, Philippians, Colossians, Thessa- 
lonians, Timothy, Titus, Philemon; the Epistle to the Hebrews; 
the Epistles of James I. and II., Peter I., II., and III., John, and 
Jude ; and the Book of Revelation by John. 

How do we know that these books are authentic ? were written 
by those whose names they bear? In the same way that we 
know that any books were written by their authors. There is a 
" History of the Great Rebellion in England," ascribed to the 
Earl of Clarendon ; a " History of the Reformation of the Church 
of England," said to be by Bishop Burnet; a poem entitled 
" Paradise Lost," which purports to be the production of John 
Milton. We believe these books to be by Clarendon, Burnet, 

1. What does the word Testament signify ? 

2. What do we find in the Old Testament? 

3. What do we find in the New Testament? 

4. Of what is the New Testament composed? 

5. How do we prove its authenticity ? 

6. What books are instanced above ? 



20 LESSON III. 

and Milton, because our ancestors received them as such from 
their ancestors, until we come to the years in which we know 
that they were respectively published. 

Just so with the books of the New Testament : we can trace 
them back through successive writers, who quote or allude to 
them, to the time of the Apostles, more than eighteen hundred 
years since. Let us begin with the fourth century. About a.d. 
313, Constantine, one of the greatest of Roman emperors, be- 
came a Christian (though not baptized until 337, when he died) ; 
and in 321 he published an edict commanding the observance of 
Sunday, and forbidding work on that day. In 397, the Council 
of Carthage issued a catalogue of the books of the New Testa- 
ment; and about the same time Jerome, Augustine (in his book 
on the Christian Doctrine), and Rufinus (in his Explication of 
the Apostles' Creed), also present us with catalogues : all four 
are the same as ours at present. 

In the third century we have the testimony of the famous 
Origen to the authenticity of the books of the New Testament. 

For the second century we present Tertullian, a presbyter of 
the Church of Carthage, born a.d. 160, died about a.d. 220. 
Dr. Lardner remarks that his quotations from the small volume 
of the New Testament are both longer and more numerous than 
are the quotations from all the works of Cicero in writers of all 
characters for several ages. Tertullian tells us that when he 
wrote, the Christian Scriptures were open to the inspection of 
all the world, both Christians and Heathen. 

The preceptor of Origen was Clement of Alexandria, who gives 
an account of the order in which the four Gospels were written, 
and quotes almost all of the books of the New Testament. Ire- 
ngeus, who became Bishop of Lyons about a.d. 170, was a disciple 
of Polycarp, who was a disciple of St. John, the author of the 
Gospel which bears his name. We have Irenseus's testimony " to 
every one of the books of the New Testament, except the Epistle 
of Philemon, the third Epistle of John, and the Epistle of Jude; 



1. How far can we trace back the New Testament? 

2. What edict was published by Constantine? 

3. What catalogues of the fourth century are extant ? 

4. What catalogues of the third century are extant ? 

5. What catalogues of the second century are extant ? 

6. What is Dr. Lardner's observation? 



AUTHENTICITY OF THE NEW TESTAMENT. 21 

which, as they contain no point of doctrine, could not afford any 
matter for quotations in the particular controversies in which 
Irenaeus was engaged." Home's Introd. I., ch. ii., sec. ii. 

We next quote the five apostolic fathers, viz. : I. Barnabas, a 
fellow-labourer of Paul (Acts xiii. 2, 3, 46, 47, xiv. 14; 1 Cor. ix. 
4-7) ; II. Clement, also a fellow-labourer of Paul (Phil. iv. 3) ; 

III. Hernias, another contemporary of Paul (Eomans xvi. 14j ; 

IV. Ignatius, Bishop of Antioch, a.d. 70 ; V. Polycarp, as we 
have seen, a disciple of St. John : all these more or less quote 
from, or allude to, books of the New Testament. In the whole 
of them there are more than two hundred and twenty such quo- 
tations or allusions. Of twelve early catalogues from Origen 
(born about a.d. 184) down, seven, including the earliest, agree 
with ours ; three others differ only in the omission of the book 
of Revelation ; for which omission there was a reason not affect- 
ing the question of its authenticity. 

The writers of the other two themselves admit all of ours. 

It is to be observed that in these quotations or references to 
which we have alluded, the New Testament is api:>ealed to as of 
divine authority, as the arbiter to which the advocates of oppos- 
ing opinions agreed to submit their differences. 

At a very early period, probably before the end of the first, or 
the beginning of the second, century, the books of the New Testa- 
ment were collected into one volume, having before this been 
used separately as they were severally written, or could be pro- 
cured in the different Christian Churches. 

The witnesses to the authenticity of the books of the New 
Testament lived at various periods "and in countries widely 
remote from one another : Clement flourished at Rome, Ignatius 
at Antioch, Polycarp at Smyrna, Justin Martyr in Syria, Irenams 
in France, Athenagoras at Athens, Theophilus at Antioch, Cle- 
ment and Origen at Alexandria, Tertullian at Carthage, and 
Augustine at Hippo, both in Africa, and, to mention no more, 
Eusebius at Coeserea. Philosophers, rhetoricians, and divines, 

1. Who were the five apostolic fathers? 

2. How many quotations, &c, have they? 

3. How many early catalogues are referred to ? 

4. How was the New Testament appealed to? 

5. When were its books put together? 

6. Did these witnesses live at the same time and place ? 



22 LESSON III. 

men of acuteness and learning, all concur to prove that the 
Books of the New Testament were equally well known in dis- 
tant countries, and received as authentic by men who had no 
intercourse with one another." 

Those who were opposed to Christianity prove the existence 
of the books of the New Testament. Celsus, who lived near the 
end of the second century, quotes passages from our books; 
Porphyry, born a.d. 233, never pretended that the New Testa- 
ment was not written by those to whom it was ascribed ; Julian 
the Apostate (a.d. 331-363,) acknowledged the miracles of Christ 
and his apostles. 

In these early ages commentaries upon and harmonies of the 
different books of the New Testament were written, and transla- 
tions of the Scriptures were made into various languages. 

"No greater proof can be given of the esteem in which these 
books were holden by the ancient Christians, or of the sense 
then entertained of their value and importance, than the industry 
bestowed upon them. And it ought to be observed, that the value 
and importance of these books consisted entirely in their genu- 
ineness and truth .... Moreover, it shows that they were even 
then considered as ancient books. Men do not write comments 
upon publications of their own times : therefore the testimonies 
cited under this head afford an evidence which carries up the 
evangelic writings much beyond the age of the testimonies them- 
selves, and to that of their reputed authors." Paley's Evid. of 
Chris., Pt. I., ch. ix., sec. vi. 

None of the evidences of the authenticity of the Books of the 
New Testament, which we have thus far considered, apply to 
what are called Apocryphal Scriptures (that is, fabulous accounts 
of Christ and his apostles) ; which, of itself, is a strong additional 
proof of the genuineness of our Books. This holds equally true 
of these heads of evidence which are to claim our attention here- 
after. 

1. What is proved by unbelievers ? 

2. What were written upon the New Testament ? 

3. What proves the esteem in which it was held ? 

4. Was it then considered an ancient book ? 

5. Will these proofs apply to fabulous books ? 

6. To what does this remark hold equally true ? 



AUTHENTICITY OF THE BOOKS OF THE NEW TESTAMENT. 23 



LESSON IT. 

Authenticity of the Books of the New Testament : In- 
ternal Evidence. 

In our last Lesson, we adduced the most abundant evidence 
of the authenticity of the Books of the New Testament. Such 
an accumulation of testimony would be in vain demanded for 
the authenticity of many other ancient writings : — the histories 
of Herodotus and Thucydides, the poems of Hesiod and Homer, 
the Commentaries of Csesar. Indeed, if you refuse to believe 
the proofs thus presented for the Testament Scriptures, you 
must, to be consistent, refuse to credit all history and the exist- 
ence of all objects which you have not seen. 

Let us now consider the Internal Evidence, or that which 
proceeds from an examination of the characteristics of the Books 
of the New Testament : and here, as elsewhere, we shall be under 
obligations to the excellent " Introduction" of Dr. Home. 

The language of the New Testament proves its authenticity 
This language is the Hebraic-Greek, — that is, Greek intermixed 
with peculiarities belonging to the East Armrean and West 
Armaean tongues, which were at that time spoken by the Jews 
in Palestine. It " is such a dialect as would be used by persons 
who were educated in a country where Chaldee or Syriac was 
spoken as the vernacular tongue, but who also acquired a know- 
ledge of Greek by frequent intercourse with strangers," (Bishop 
Marsh's Lectures) ; " and it resembles pure classical Greek as 
much, probably, as the French or German written or spoken by a 
native Englishman, which must be constantly mixed with some 
Anglicisms, resembles the languages of Dresden or of Paris. 
Now this is a very striking mark of the authenticity of these 
writings ; for if the New Testament had been written in pure, 

1. What did we prove in the last lesson ? 

2. Could as much be said for all ancient books ? 

3. What does the language of the New Testament prove? 

4. What is this language? 

5. How does Bishop Marsh describe it ? 

6. How does it resemble pure Greek? 



24 LESSON IV. 

elegant, and classical Greek, it would be evident that the writers 
were either native Greeks, or scholars who had studied the Greek 
language,— as the writings of Philo and Josephus manifestly 
indicate the scholar. But since we find the Greek of the New 
Testament is perpetually intermixed with oriental idoms, it is 
evident, from this circumstance, that the writers were Jews by 
birth, and unlearned men," (Home,) "in humble circumstances, 
who never sought to obtain an exemption from the dialect they 
had once acquired. They were concerned with facts and with doc- 
trines ; and if these were correctly stated, the purity of their 
diction appeared to them a matter of no importance. It is true 
that one of them was a man of erudition, and, moreover, born at 
Tarsus. But if St. Paul was born at Tarsus, he was educated at 
Jerusalem ; and his erudition was the erudition of a Jewish, not 
of a Grecian, school. The language, therefore, of the Greek Testa- 
ment is precisely such as we might expect from the persons to 
whom the several parts of it are ascribed. But we may go still 
further, and assert not only that the language of the Greek 
Testament accords with the situation of the persons to whom it 
is ascribed, but that it could not have been used by any person 
or persons who were in a different situation from that of the 
apostles and evangelists. It was necessary to have lived in the 
first century, and to have been educated in Judea, or in Galilee, 
or in some adjacent country, to be enabled to write such a com- 
pound language as that of the Greek Testament .... Nor 
would this kind of language have appeared in the several books 
of the New Testament, even though the writers had lived in 
Judea, unless they had lived also in the same age with the 
apostles and evangelists. Judea itself could not have produced 
in the second century the compositions which we find in the 
New Testament. The destruction of Jerusalem, and the total 
subversion of the Jewish state, introduced new forms and new 
relations as well in language as in policy. The language, there- 
fore, of a fabrication attempted in the second century, would have 



1. With what is the Greek of the New Testament mixed? 

2. What does this prove? 

3. What were the writers concerned about? 

4. Who was the most learned of these writers? 

5. Why must the New Testament have been written at this time ? 

6. Why not in the second century? 



AUTHENTICITY OF THE BOOKS OF THE NEW TESTAMENT. 25 

borne a different character from that of writings composed in the 
same country before the destruction of Jerusalem .... But if 
Judca could not have produced in the second century such writ- 
ings as we find in the New Testament, no other country could 
have produced them .... The language, therefore, clearly 
shows that it could not have been written in any other age than 
in the first century, nor by any other persons than by persons 
in the situation of the Apostles and Evangelists." Bishop Marsh. 
The style of the New Testament proves its authenticity. It is 
evident that its authors were born and educated in a Jewish 
country and in the Jewish religion. Their frequent allusions 
to the temple-worship and to Jewish customs and opinions, and 
that unconscious nationality which moulds the minds, manners, 
and phraseology, amply prove this. The evangelists, when nar- 
rating the most astonishing miracles, express no surprise them- 
selves, and do not appear to anticipate any incredulity on the 
part of their readers. They write like men who knew the truth 
of their story, and only detailed at length what their contempo- 
raries were already informed of in part. Matthew, Mark and 
John, Jude, Peter and James give us exactly such composi- 
tions as we should expect from men of great earnestness and 
little education ; Luke abounds with beautiful passages which 
prove the union of natural taste and high culture ; Paul com- 
bines fervour, learning, oratorical art, and dialectical skill to 
a degree of which there are few examples in writers sacred or 
profane. The chief characters of the Gospels are not drawn ; 
they are self-represented. What skill could have invented the 
characters of Christ, of Paul, of the Centurion, of Martha, and 
Zaccheus the publican ? " Of all the books," says the learned 
Michaelis, "that ever were written, there is none, if the New 
Testament is a forgery, so liable to detection : the scene of action 
is not confined to a single country, but displayed in the greatest 
cities of the Roman empire ; allusions are made to the various 
manners and principles of the Greeks, the Romans, and the 

1. What is evident of the New Testament writers? 

2. To what do they often allude ? 

3. How do they tell of miracles ? 

4. What is the style of these writers ? 

5. Are the chief characters self-represented? 

6. What is the observation of Michaelis ? 

3 



26 LESSON IV. 

Jews, which are carried so far, with respect to this last nation, 
as to extend even to the trifles and follies of their schools .... 
If, then, the New Testament, thus exposed to detection (had it 
been an imposture), is found, after the severest researches, to 
harmonize with the history, the manners, and the opinions of 
the first century ; and since the more minutely we inquire the 
more perfect we find the coincidence; we must conclude that 
it was beyond the reach of human abilities to effectuate so 
wonderful a deception." Would impostors tell us that a man 
who performed astonishing miracles was born in the reign of 
Augustus the Roman emperor ; that he drew multitudes after 
him from the fifteenth year of the reign of the Emperor Tiberius ; 
that he was put to death under the Roman governor Pilate ; 
that he. rose from the dead, and was after this seen by many, of 
whom Paul declared more than two hundred and fifty were 
alive when he, Paul, wrote the account; that Paul was arraigned 
before the Roman governers Felix and Festus and before the 
Jewish king Agrippa ; — would impostors thus connect a fable 
with well-known historical personages, making detection of their 
forgeries an easy matter? And yet did they succeed so well 
in persuading the people to believe what had never happened, 
that no writer of their clay ever denied their statements ? He 
who can believe all this has little reason to ridicule the credulity 
of Christians, or Mohammedans, or Mormons, or Spiritualists, 
or of any other class of persons for whose creed nothing is too 
monstrous. We shall have more to say on these subjects here- 
after; but the reflections above seem as well suited to the depart- 
ment of Authenticity, as to that of the Credibility, of the New 
Testament. 



1. Under whose reign was Christ born? 

2. Under whose reign did he preach and labour? 

3. Under what governor was he crucified? 

4. Did many see him after his resurrection ? 

5. Before what governors was Paul arraigned? 

6. Who is the most credulous of mortals ? 



AUTHENTICITY OF THE BOOKS OF THE NEW TESTAMENT. 27 



LESSON Y. 

Authenticity of the Books of the New Testament: 
Inteenal Evidence. 

1. If we discover that the accounts in the New Testament of 
the countries mentioned therein agree with the statements of 
historians living at the same period, we have another evidence 
of the authenticity of the former. In the New Testament we 
are informed that Palestine was divided into three provinces, 
Judea, Samaria, and Galilee; that it was subject to the Eomans; 
and that a Eoinan governor named Pilate, who had the power 
of life and death, resided at Jerusalem ; that some of the people 
were opposed to paying tribute to the Eomans ; that the Phari- 
sees and Sadducees were the chief religious sects among the 
Jews ; that the temple at Jerusalem was then standing, and was 
visited by many foreign Jews : — now if these things were not 
true, it is easy to disprove them. But by reference to profane 
writers of this time, we find that all are true. 

2. Luke (iii. 14) tells us that certain soldiers, or, as the word 
imports, men under arms, or marching to battle, demanded of 
John the Baptist, "And what shall we do?" Was there a war 
at this time in which these soldiers were to be engaged ? The 
question is answered by Josephus, who informs us that Herod 
was waging war against his father-in-law Aretas, a king of 
Arabia Petrsea, whose daughter had returned to him when 
Herod was about to take Herodias. 

3. When Paul was sent from Csesarea to Eome he was, Luke 
tells us (Acts xxvii. 1), "delivered unto one named Julius, a 
centurion of Augustus's band." a Eoman soldier. Now, when 
Felix was Procurator of Judea, the Eoman garrison at Csesarea 
was chiefly composed of Syrian soldiers. But we find on con- 

1. Another evidence of authenticity. 

2. What were the provinces of Judea? 

3. To whom was Judea subject? 

4. Mention other circumstances. 

5. What kings were at war ? 

6. Of what was the garrison chiefly composed ? 



28 LESSON V. 

suiting Josephus, who states the above fact, that there was also 
at this time in the garrison a corps of Eoman soldiers, who had 
been employed by Cumanus, the predecessor of Felix, in quell- 
ing an insurrection. As their leader was returning to Eome, 
Felix, of course, gave Paul into his charge. Josephus, moreover, 
says that this body of soldiers bore the title of Augustan, — 
using the same Greek word which is employed by the author of 
the Acts of Apostles. As Luke accompanied Paul from Csesarea 
to Kome, of course this title was known to him. 

4. If you compare the Epistles written by Paul, and the history 
of Paul and his co-workers as detailed in the Acts of the Apostles, 
you will find many undersigned coincidences which prove the 
truth of both the Epistles and the Acts. This subject has been 
illustrated at length in the Horae Paulinas by Dr. Paley, who 
remarks: "St. Paul's epistles are connected with the history by 
their particularity, and by the numerous circumstances which 
are found in them. When we descend to an examination and 
comparison of these circumstances, we not only observe the history 
and the epistles to be independent documents unknown to, or 
at least unconsulted by, each other, but we find the substance, 
and often times very minute articles, of the history, recognized 
in the epistles by allusions and references, which can neither 
be imputed to design, nor, without a foundation* in truth, be 
accounted for by accident; by hints, and expressions, and single 
words, dropping as it were fortuitously from the pen of the writer, 
or drawn forth, each by some occasion proper to the place in 
which it occurs, but widely removed from any view to consist- 
ency or agreement. These, we know, are effects which reality 
naturally produces, but which, without reality at the bottom, can 
hardly be conceived to exist." Horse Paulinae : The Conclusion. 

5. Observe the agreement between the sentiments and style 
of Paul in his Epistles and his character as drawn in the Acts. 
The Epistles of Paul show the writer to be a man of learning, 
admirable judgment, fluency of expression, tact, eloquence, zeal, 



1. Who was also in the garrison ? 

2. What does Josephus call this corps ? 

3. Are there coincidences in Paul's Epistles and the Acts ? 

4. What does Dr. Paley say ? 

5. What agreement is to be noticed ? 

6. What do the Epistles show ? 



AUTHENTICITY OF THE BOOKS OF THE NEW TESTAMENT. 29 

and perseverance. What judge of style can doubt that the Paul 
of the Acts is the Paul of these Epistles ? Read his speeches 
before Agrippa, Festus, and Felix, or at Athens, and Lystra, 
Ephesus, Rome, &c, and afterwards take up one of the Epistles 
which bear his name, and then judge if you are still in the same 
company. His zeal in persecuting the Christians, as stated in 
chapters viii., ix., and xxii., is exactly what we should expect 
of Saul as a Jew, indignant at what he considered the heretical 
perversion of his Hebrew brethren, who had become believers 
in one rejected by the chief priests and scribes. 

6. Compare, also, the Peter of the Gospels and the Acts and 
the letters which are called the Epistles of Peter. " Is there not 
a striking uniformity in the character of this Apostle, as it is 
delineated by the sacred writers, and as it is discoverable in the 
style, manner, and sentiments of his Epistles? Do they not 
bear the marks of the same energy, the same unpolished and 
nervous simplicity, the same impetuosity and vehemence of 
thought, the same strength and vigour of untutored genius; 
strong in the endowments of nature, but without the refinements 
of art and science ? Now there would scarcely have been found 
such a nice agreement between the character of Peter given in 
the writings of others, and exemplified in his own, if the one 
had been a fiction, or the other spurious. It is the same Peter 
that speaks in the Gospel history, in the Acts of the Apostles, 
and in the Epistles which bear his name. The seal of his cha- 
racter as graven by the Evangelists exactly corresponds with 
the impression of his letters. This is an argument of the genu- 
ineness of his Epistles, and of the truth of the Christian religion. 
The other Books of the New Testament furnish ample materials 
for pursuing this species of evidence from undesigned coinci- 
dences of different kinds." Home. 

7. Sir Isaac Newton was not only the greatest of natural philo- 
sophers, but he was also eminent as a critic of ancient writings, 
and examined with great care the Holy Scriptures. What is his 

1. What must a judge of style observe? 

2. Was Saul's zeal as a persecutor natural ? 

3. Is the Peter of the Gospels, Acts, and Epistles the same? 

4. For what was Peter distinguished ? 

5. Are there many undesigned coincidences ? 

6. For what was Sir Isaac^Newton eminent ? 



30 LESSON v. 

verdict on this point? " I find/' says he, " more sure marks of 
authenticity in the New Testament than in any profane history 
whatever." Dr. Johnson says that we have more evidence that 
Jesus Christ died on Calvary, as stated in the Gospels, than we 
have that Julius Caesar died in the Capitol. We have, indeed, 
far more. Ask any one who professes to doubt the truth of the 
Gospel history what reason he has for believing that Csesar 
died in the Capitol, or that the Emperor Charlemagne was 
crowned Emperor of the West by Pope Leo III. in 800 ? On 
what grounds do you believe that in the year 1066 William the 
Norman brought an army into England, conquered the people, 
took possession of the throne, and changed the laws and customs? 
How do you know that such a man as Charles I. ever lived, and 
was beheaded, and that Oliver Cromwell became ruler in his 
stead? We are taught to believe that Columbus discovered 
America in 1492, that he was treated with ingratitude, and died 
in neglect and poverty at Valladolid, May 20, 1506. Sir Isaac 
Newton is credited with the discovery of the law of gravitation ; 
Harvey with that of the circulation of the blood ; to John Milton 
the composition of " Paradise Lost" is assigned ; Pope is believed 
to have written the " Essay on Man ;" and Thomson is often cited 
as the author of " The Seasons." But what evidence have we for 
all, or for any one, of these statements? No one living ever saw 
Charlemagne, William the Norman, Charles I., Cromwell, or 
Columbus; other men instead of Newton and Harvey may 
have discovered gravitation and the circulation of the blood ; 
and there were many authors in England who might have written 
" Paradise Lost," the " Essay on Man," and " The Seasons." 

Yet, in fact, we believe all the assertions just made respecting 
these men; and that because we have historical evidence of 
their truth. We can point to a succession of witnesses from 
this year, 1870, to the respective years in which these events are 
said to have occurred ; and if, on the production of such proof as 
this, any still refuse to believe, we abandon them as stupidly 

1. What is the testimony of Sir Isaac Newton? 

2. What does Dr. Johnson say ? 

3. What statements are generally believed ? 

4. Did any one living ever see these men ? 

5. Why, then, do we believe these statements ? 

6. What would we think of any who disbelieved them ? 



AUTHENTICITY OP THE BOOKS OF THE NEW TESTAMENT. 31 

perverse or hopelessly ignorant. What shall we say, then, of 
those who, notwithstanding the abundant evidence now pro- 
duced of the authenticity of the Holy Scriptures, profess them- 
selves unconvinced of the fact that they were written in the age 
and by the men to whom they are ascribed? Surely we have 
reason to conclude that it is the heart rather than the head 
which is at fault ; — that they do not wish to believe that which 
humbles their pride, and will force them to lead different lives, 
or to confess their folly and sin in still remaining impenitent. 

1. Have we proved the authenticity of the Xew Testament? 

2. What must we think of unbelievers ? 

3. Why are some unwilling to believe? 

4. May not the heart harden itself against belief? 

5. Will not Christ give faith to those who ask it ? 

6. Whose fault then is it if we disbelieve? 



32 LESSON VI. 

LESSON VI. 

Authenticity of the New Testament. 

In Lessons III., IV., and V., we considered the important 
question whether we have satisfactory evidence that the Books 
of the New Testament were written by the men to whom, and 
in the age to which, they are ascribed. We showed that these 
books, notwithstanding their professedly sacred character, were 
to be tested in the same way that we test any other books, — 
"Clarendon's Eebellion," "Burnet's Eeformation," "Milton's 
Paradise Lost," &c. From the year 397, since which the Scrip- 
tures, and commentaries and works on the Scriptures, form a 
large portion of our written treasures, we traced the Books of the 
New Testament to the age in which their professed writers were 
living. We quoted catalogues of the books then received as 
sacred which agree with ours ; referred to the fact that they were 
at an early period collected into one volume ; that they were 
largely quoted from as authentic by many writers of various 
nations ; that the early opponents of Christianity did not pre- 
tend to question that they were written by their professed authors ; 
that translations of them were made into a number of languages ; 
and that none of these criteria apply to the apocryphal or pre- 
tended accounts of the Saviour, which were published long after. 
Having thus briefly reviewed the External Evidence of their 
authenticity, in the fourth and fifth Lessons we gave a rapid 
sketch of the Internal Evidence, or that which results from an 
examination of the characteristics of the Books of the New 
Testament. We showed that the language of the Greek New 
Testament is that peculiar dialect which was used by the people 
of Palestine at the time Christ was on earth ; a language which 
could not have ! been successfully imitated even in the second 
i ■ 

1. What was the subject of Lessons III., IV., and V.? 

2. How far did we trace back the New Testament ? 

3. What was said of catalogues ? 

4. What of opponents of Christianity ? 

5. Do these criteria apply to pretended accounts ? 

6. What was said of the language of the New Testament? 



AUTHENTICITY OF THE NEW TESTAMENT. 33 

century; that the style of the New Testament proved its authen- 
ticity : the allusions to Jewish customs, religious rites, and popular 
traditions being such as we should expect from such sources ; that 
they wrote like men who were conscious that they were relat- 
ing events many of which were as well known to others as to 
themselves. We also referred to the fact that the chief characters 
of the Gospel were evidently representatives of living men,— and 
not constructed by fiction ; and we quoted the observation of 
Michaelis, that "of all the books that ever were written there is 
none, if the New Testament is a forgery, so liable to detection." 
The confirmation afforded by profane contemporary historians 
of the statements recorded by the evangelists, respecting the 
historical facts connected with the birth, life, ministry, and 
death of Jesus Christ, were pointed out as clear and satisfactory. 
In the fifth Lesson we applied the same test, with like success, 
to the Book of Acts ; and we also directed your attention to the 
unmistakable identity of Paul the Apostle and the author of the 
Epistles which bear Paul's name, and of Peter of the Gospels 
and Acts and the Peter of the Epistles which bear his name. 
We, also, in the fourth and fifth Lessons hinted briefly at the 
difficulties which have to be overcome by one who, notwith- 
standing all this accumulation of evidence, — only a portion of 
which indeed has been considered, — refuses to receive the Books 
of the New Testament as authentic ; but on this point we shall 
cite a striking summary and illustration from the excellent 
" Evidences of Christianity," by Bishop Mcllvaine. 

" If the historical Books of the New Testament, the Gospels 
and Acts of the Apostles, on which our subsequent argument 
will chiefly depend, be not authentic ; in plainer terms, if they 
be forgeries, nothing less than a miracle can account for their early 
and universal currency. Remember that John lived to the end 
of the first century. It cannot be supposed that Books, falsely 
pretending to have been written by those very evangelists with 
whom he had been so intimately associated, and one of them 

1. What allusions occur in the New Testament? 

2. What are the chief characters ? 

3. What confirmation have we ? 

4. What was said of Paul ? 

5. What was said of Peter ? 

6. Is currency here a proof of authenticity ? 

C 



34 LESSON VI. 

professing to have been written by himself, could have gained 
a reputable currency in the churches while he lived, lie cer- 
tainly knew what he and the other evangelists had published ; 
and no motive can be assigned that could have induced him to 
suffer a forgery to pass unexposed. AVe conclude, therefore, that 
if these Books be not authentic, they must have been palmed on 
the churches after the death of John ; that is, after the begin- 
ning of the second century. Suppose we descend to the third. 
Can it be imagined that the deception was introduced after this 
century commenced? Impossible; since by this time the Books in 
question were read every Lord's day in all the churches ; quoted 
by writers of all countries ; universally received as the oracles 
of God;* If a deception was introduced at all, it was brought in 
somewhere between the death of John and the third century, — 
somewhere in the course of the second. Now, to obtain a clearer 
view of the difficulties which such an attempt must have had to 
overcome, let it be supposed that during the present year a 
volume containing a digest of laws, under the title of 'Laws of 
the city of New York' should appear among us, pretending to 
be a code of municipal regulations, composed about seventy 
years ago by a few of the most distinguished inhabitants at that 
period ; and to have been received by the citizens, and appealed 
to in their municipal courts ever since, as the book of the laws 
of this city ; claiming, moreover, to be acknowledged and obeyed 
by the present generation as the very code inherited from their 
fathers. What would be its chance? A moral impossibility 
would prevent its success. Nothing but lunacy would under- 
take such a scheme. It would be enough for lawyers and judges 
and people to say : ' It was never heard of before. It has never 
been known in our courts.' But this is only a feeble illustration 
of the case before us. If the books in question were forged in 
the name of the evangelists, you must suppose that at some 
period, within a hundred years of St. John, while many were 
living who had either known him personally, or conversed with 

1. "Would forgery have been possible in the first century? 

2. Would it have been possible in the second century? 

3. Would a fictitious digest of laws be accepted ? 

4. What would lawyers and judges say? 

5. How would it be with a forged New Testament? 

6. Would such a forgery impose upon the world ? 



AUTHENTICITY OF THE NEW TESTAMENT. 35 

those who did enjoy that privilege, a volume appeared among 
the churches, differing widely from those Books which, as works 
of the evangelists, they had received and read from the begin- 
ning, and yet demanding to be considered as nothing more nor 
less than those very works. You must suppose the abettors of 
the imposition to have said to the various nations of Christians : 
' These are the genuine Gospels in which you were educated ; 
which your fathers died for; which your persecutors endeav- 
oured to destroy, and your martyrs laboured to save; which 
have been daily read in your families, expounded in your 
churches, quoted in your writings, and appealed to in all your 
controversies with heretics and enemies.' And yet it must be 
supposed that Christians, notwithstanding their notorious love 
for the writings of the evangelists, and their great care in pre- 
serving them, were so easily and universally imposed on, as 
never to perceive that these fraudulent works, instead of hav- 
ing been expounded and read and quoted and appealed to in all 
their churches, had never been heard of before .... You must 
go still further, and suppose that, notwithstanding the wide pub- 
licity which the genuine works of the apostles had obtained 
among the primitive churches, so immediately did these spurious 
productions expel them from the notice and recollection of all 
people, that no interval is known during which the question 
between the two conflicting volumes was so much as ever debated 
.... Lastly, it must be supposed that so perfect was the for- 
gery, that although every weapon and artifice that wit and 
learning and power could contrive, has been employed during 
eighteen hundred years for the single purpose of undermining 
the foundations of Christianity, no labourer in the cause has 
yet succeeded in picking a flaw in the authenticity of its Books. 
He that can digest all this for the purpose of maintaining that 
our sacred writings are not authentic can swallow the most 
abject absurdity. He supposes an endless succession of miracles 
wrought upon innumerable minds for the promotion of impos- 

1. What would the forgers say? 

2. Would Christians believe them? 

3. Did Christians carefully preserve the New Testament? 

4. Would they have received a forgery ? 

5. Was this subject ever disputed about in early times? 

6. Can infidelity disprove the authenticity ? 



36 LESSON VI. 

ture. He believes the law of nature to have been continually- 
violated, under the government of a holy God, to countenance 
unrighteousness. In sustaining this belief .... the sceptic 
must maintain that the most absurd miracle can be proved, not 
only without any testimony, but against all testimony" Lect. III. 
But those who allege so many objections to the Scriptures 
would find no such difficulties if it were only as a Creator and a 
Euler of Nature that the Almighty was presented to their con- 
templation : it is as the Searcher of Hearts, the observer of their 
thoughts, words, and deeds, and as the future Judge of all the 
earth, that they are unwilling to acknowledge the Supreme Being. 
But the neglect or the unbelief of man cannot shield him from 
death, judgment, and eternity. 

1. Must an infidel believe many miracles? 

2. What must he think of the law of nature ? 

3. Do men object so much to a Creator? 

4. Do they object so much to a Ruler of Nature? 

5. What do they object to? 

6. Does their unbelief alter the truth ? 



UNCORRUPTED PRESERVATION OF THE NEW TESTAMENT. 37 

lesson vn. 

Uncorrupted Preservation of the New Testament. 

1. The weight of the testimony adduced in the previous Lesson 
on behalf of the Authenticity of the New Testiment is greatly 
increased by a consideration of the difficulty, if not impossibility, 
of palming spurious productions on the world as genuine, and 
of satisfying men of letters as to the true authorship of anonymous 
works. The Epistles which passed under the name of " Phalaris," 
the poems of " Rowley" and of " Ossian," and the " Shakspearian 
documents of Ireland," were all shown to be forgeries; the 
authorship of " Icon Basilike" is still disputed ; and after the 
lapse of one hundred years no one is yet proved to be the author 
of " Junius." But as regards the books of the New Testament 
there has never been even a plausible theory which assigned 
their authorship to other than the apostolic age. Indeed, we 
have already proved that they could not have been written at 
any other time. 

2. But observe here that this proof could not justly be required 
of us. If you are not satisfied with the verdict of the vast majority 
of critics for eighteen hundred years, it is your place to show 
that these critics were deceivers or deceived, — that the New 
Testament was not written in the apostolic age, and by the men 
to whom it is assigned. Would you think it your duty to spread 
out your title-deeds before every one who expressed a doubt of 
the validity of your claims? By no means: let the objector 
point to the supposed flaw, and prove your title to be worthless, 
if he can. 

3. Within the last twelve years, three persons have taken it 
into their heads that the great dramas which have for more 
than two centuries been ascribed to William Shakspeare were 

1. Is it easy to pass forgeries upon the world? 

2. What were proven to be forgeries ? 

3. What authorship is still disputed ? 

4. Can the New Testament be assigned to any other age? 

5. Should the unbeliever prove forgery if he can ? 

6. Are you obliged to prove your title-deeds ? 

4 



38 LESSON VII. 

written by Francis Bacon. They did not call upon men of letters 
to prove that Shakspeare was really the author; but they pub- 
lished books with the object of showing that he was not. There 
is not, in the judgment of the present writer,— who has earned 
by hard labour a right to this opinion, — in their eleven hundred 
dages a single item of evidence in favour of their theory : but this 
does not affect the justness of the principle upon which they pro- 
ceeded. 

4. Now, it is for him who denies that the Books of the New 
Testament were written by those to whom we assign them, to 
tell us who did write them ; or, at least, to prove that Matthew, 
Mark, Luke, John, &c, did not write them. If he deny that 
they were composed in the first century, he must show when 
they were written ; and how the Christian world was imposed 
upon in their reception. 

5. But you may say : The evidence is sufficient to prove that 
books of this name, of this general character, and by the alleged 
authors, were in existence in the first century ; but how shall we 
feel sure that the original Books have not been greatly altered in 
the lapse of time? This is a proper question; proper, that is, 
for any one who has not thought upon the subject; and we pro- 
ceed to answer it. 

That the New Testament of the first century and the volume 
to which we give now that name are the same, we prove : — 

I. By the fact that the Christians of the first and second cen- 
turies believed in the same historical incidents and the same 
leading doctrines connected with and springing out of their 
religion that we find in our New Testament. 

II. By the fact that alterations were impossible. They could 
not be made whilst the authors were living; and before 
they rested from their labours "copies were widely spread 
through the Christian world." Within a few years after the 
Ascension,"churches were formed in the principal cities of the 
Roman empire ; and in all these churches the Books of the New 

1. What has been alleged as regards Shakspeare? 

2. Must the objector show who did write the New Testament? 

3. Must he prove that Matthew, Mark, &c, did not write it? 

4. May not the New Testament have been altered ? 

5. Did the early Christians believe as we do ? 

6. Were many churches soon established ? 



TJXCORRTIPTED PRESERVATION OF THE NEW TESTAMENT. 39 

Testament, especially the four Gospels, were read as a part of 
their public worship, just as the writings of Moses and the pro- 
phets were read in the Jewish synagogues. Nor would the use 
of them be confined to public worship ; for these Books were 
not, like the Sybilline Oracles, locked up from the perusal of 
the public, but were exposed to public investigation .... 
Copies were multiplied and disseminated as rapidly as the 
boundaries of the church increased ; and translations were made 
into as many languages as were spoken by its professors, some 
of which remain to this day ; so that it would very soon be ren- 
dered absolutely impossible to corrupt these Books in any one 
important word or phrase .... And supposing there was some 
error in one translation or copy, or something changed, added, 
or taken away ; yet there were many other copies and other 
translations by the help of which the neglect or fraud might be 
or would be corrected .... Whatever controversies, therefore, 
arose among different sects .... the Scriptures of the New 
Testament were received and appealed to by every one of them 
as being conclusive in all matters of controversy ; consequently, 
it was morally impossible, and in itself impracticable, that any 
man or body of men should corrupt or falsify them in any fun- 
damental article, should foist into them a single expression to 
favour their peculiar tenets > or erase a single sentence, without 
being detected by thousands." Home. 

III. By the fact of the substantial agreement of the ancient 
manuscripts of the New Testament, which are very numerous. 
This agreement will be seen by an examination of the critical 
editions of Mill, Kuster, Bengel, Wetstein, Griesbach, and later 
editor . But are there not many variations in the existing 
manuscripts of the New Testament? Undoubtedly there are; 
but of such little consequence that, in the words of an eminent 
authority, " the worst manuscript extant would not pervert one 
article of our faith, or destroy one moral precept." (Home.) 
Professor Moses Stuart, whose competency and honesty are well 

1. How were these Books unlike the Sybilline Oracles? 

2. Why would it be impossible to corrupt them ? 

3. Would alterations have been detected? 

4. How about the ancient manuscripts ? 

5. Do not variations exist ? 

6. What is said of the worst manuscript ? 



40 LESSON VII. 

known to the learned world, thus endorsed the general accuracy 
of the present text of the Bible in the original languages : " Out 
of some eight hundred thousand various readings of the Bible 
that have been collected, about seven hundred and ninety-four 
thousand are of just about as much importance to the sense of 
the Greek and Hebrew Scriptures as the question in English 
orthography is, whether the word honour shall be spelled with a 
u or without it. Of the remainder, some change the sense of 
particular passages or expressions, or omit particular words or 
phrases ; but no one doctrine of religion is changed, not one pre- 
cept is taken away, not one important fact is altered, by the 
whole of the various readings collectively taken." 

IV. By the fact of the agreement of the ancient versions and 
quotations from it in the writings of the first three centuries and 
succeeding ages. So numerous, in the writings of the fathers, are 
the quotations from the New Testament that it is asserted that 
if the Gospels and Epistles had been lost they could be supplied 
from these sources alone. The bulk of all the ancient writings 
now extant is not equal to that of the quotations of the New 
Testament. 

6. The evidence, then, is, most complete that we have now in 
our possession the same writings which have been known from 
the first century as the Books of the New Testament: and that 
no portion of the Sacred Canon has been lost in the lapse of 
ages is deducible from the same proof. But^ even if the cata- 
logues of and quotations from these Books had not descended 
to us, does not common sense itself teach us that in the nature 
of things it would be morally impossible for a Book once 
received as sacred to be ever lost? And is it for a moment to 
be supposed that the Supreme Being would permit his crea- 
tures to be deprived by accident or design of any portion of a 
revelation of his will? Surely not. Besides, if such supposi- 
tious Books were ever in existence, how is it that we have no 
catalogues of, no quotations from, no accounts concerning, them? 

1. What does Professor Stuart say? 

2. How about ancient versions and quotations? 

3. How numerous are the quotations ? 

4. Of what is the evidence complete? 

5. Is it likely that God would permit his revelation to be lost? 

6. Have we any accounts of such suppositious Books ? 



THE CREDIBILITY OF THE NEW TESTAMENT. 41 



LESSON Till. 

The Credibility of the New Testament. 

In the preceding Lessons we have conclusively proved the 
Authenticity of the New Testament: that it was written in 
the apostolic age and by the authors to whom it is ascribed. 
But is it not possible that a Book may be authentic — the work 
of its reputed author or authors — and yet not credible, — not 
worthy of belief. This is possible ; though in the present case 
not supposable : but we desire to convince the most unreason- 
able sceptic that there is abundant evidence that the Gospels 
must be true, — cannot possibly be fictitious either in whole or 
part. These Gospels are, in fact, four lives of Christ, written by 
Matthew and John, — two of Christ's apostles, — Mark and Luke. 
It was a rare thing to find one contemporary life of a distin- 
guished person ; but here we have four such lives. 

Consider : I. That these writers had every opportunity to know 
the truth, and no temptation to tell any thing but the truth. 

II. Their lives of Christ were published in the life-time of 
many of the persons among whom these events, if they occurred 
at all, must have taken place ; and by whom, of course, the state- 
ments if untrue would have been promptly denied. What suc- 
cess would attend the efforts of four writers, or one writer, at 
this time, who should endeavour to persuade us that within the 
last few years there had been a wonderful man among us, who 
had healed the sick, restored the blind and the lame, and raised 
the dead? Would any man or men be foolish enough for such 
a scheme as this? Would it not be enough for us to say, " We 
know nothing of such miracles having been performed; nor 
could they have taken place without public observation and 
wide notoriety?" "Generality is the cloak of fiction. Minute- 



1. What was proved in the preceding Lessons ? 

2. What do you mean by " authentic" ? 
8. What do you mean by " credible" ? 

4. In whose life-time we're the Gospels published? 

5. If untrue, what would have occurred ? 

6. Could we now be so imposed upon? 

4* 



42 LESSON VIII. 

ness is the natural manner of truth, in proportion to the import- 
ance and interest of the subject. Such is the precise manner 
and continued evidence of the honesty of John. His history- 
is full of the most minute circumstances of time, place, and per- 
sons. Does he record, for example, the resurrection of Lazarus? 
He tells the name of the village, and describes the particular 
spot where the event occurred. He gives the names of some of 
the principal individuals who were present; mentions many 
unbelieving Jews as eye-witnesses ; states the precise object for 
which they had come to the place ; what they did and said ; the 
time the body had been buried ; how the sepulchre was con- 
structed and closed; the impression which the event made upon 
the Jews ; how they were divided in opinion in consequence of 
it ; the particular expressions of one whose name is given ; the 
subsequent conduct of the Jews in regard to Lazarus. This, you 
perceive, is being very circumstantial. It is only a specimen 
of the general character of John's Gospel. It looks very much 
as if the writer was not afraid of any thing the people of Beth- 
any, or the survivors of those who had been present at the tomb 
of Lazarus, or the children of any of them, might have to say 
with regard to the resurrection. Now, when you consider that 
John's history was widely circulated while many were yet living 
who, had these events never been in Bethany, must have known 
it; and among a people who, in addition to every facility, had 
every desire to find out the least departure from truth, I think 
you will acknowledge that the circumstantial character of this 
Book is very strong evidence that the author must have written 
in the confidence of truth." Mcllvaine's Evidences. 

III. The character of Christ as delineated in the Gospels must 
be genuine; for it is utterly impossible that it could have been 
drawn from the imagination. In the words of Bishop Marsh : 
"Plain and unlettered Jews, as the twelve Apostles were, 
though adequate to the office of recording what they had seen 
or heard, were incapable of fabricating a series of actions which 



1. What is a characteristic of truth? 

2. What is the style of the Gospel by John ? 

3. How does he record the resurrection of Lazarus? 

4. Do we find any contradiction of this account? 

5. Why must the character of Christ be true? 

6. What does Bishop Marsh say ? 



THE CREDIBILITY OF THE NEW TESTAMENT. 43 

constitute the most exalted character that ever existed upon 
earth. If the learning and ingenuity of Plato or Xenophon 
might have enabled them to draw a picture of Socrates more 
excellent than the original itself, it was not in the power of 
unlettered Jews to give ideal perfection to a character which 
was itself imperfect, and to sustain that ideal perfection, as in 
dramatic representation, through a series of imaginary events 
.... And when we further consider that the plan developed 
by those facts was in direct opposition to the notion of the Jews 
respecting a temporal Messiah, we must believe in what is wholly 
impossible, if we believe that unlettered Jews could have invented 
them." (Lectures.) We may add that the creation of the cha- 
racter of Christ would be as impossible to the most learned as 
to the most ignorant of men. There is no other such character 
in history ; for imperfection cannot create perfection. 

IV. The accuracy of the statements in the Gospels respecting 
the manners, customs, politics, and other circumstances of the 
times, is a striking evidence of their truthfulness. In illustra- 
tion of this fact, compare the works of Josephus with the New 
Testament. Josephus was born at Jerusalem, a.d. 37, not long 
after Christ's ascension, and was present with Titus at the siege 
of Jerusalem. He tells us of John the Baptist, and of the popular 
indignation against Herod for putting him to death ; and he 
notices the fact that Pontius Pilate was about that time governor 
of Judea. If we descend a few years, we find ample evidence 
from heathen writers of the interest excited by the Gospels 
among the people of the Roman empire. The younger Pliny, 
Roman governor in Bithynia about the year 107, asks directions 
from the Emperor Trajan how to deal with the Christians; 
Tacitus, who wrote about 110, tells us that Nero brought for- 
ward as accused persons, to be submitted to the most exquisite 
punishments, those who were "commonly called Christians. 
The author of this sect, Christ, was capitally punished by the 
procurator Pontius Pilate while Tiberias was emperor." Seu- 

1. Give another proof of the truthfulness of the Gospels. 

2. When was Josephus born ? 

3. What does he tell us of John the Baptist ? 

4. What does he tell us of Pontius Pilate ? 

5. What did Pliny ask Trajan? 

6. What does Tacitus record? 



44 LESSON VIII. 

tonius, another Eoman historian, living at this same time, says 
that, " the Christians, followers of a new superstition, were pun- 
ished;" and remarks that Claudius " expelled all the Jews from 
Rome because they raised continual tumult at the instigation 
of Christ;" Lucian, a heathen writer of the second century, 
observes of the Christians, " they still worship that great man 
who was crucified in Palestine because he introduced into the 
world this new religion :" " they worship that crucified sophist 
of theirs ;" the Emperor Julian says, " Jesus, whom you celebrate, 
was one of Caesar's subjects;" "these things happened in the 
days of Tiberias and Claudius ;" " you who are so very unhappy 
as to leave the immortal gods, and go over to the dead man of 
the Jews." We may add that one of the heathen writers includes 
among the orators of the time " Paul of Tarsus, the advocate of 
a doctrine not fully proved." 

1. What does Seutonius say? 

2. How did Claudius treat the Jews? 

3. What does Lucian say of Christ ? 

4. What does Julian remark? 

5. What is said of Paul of Tarsus? 

6. Were not these seven witnesses unbelievers ? 



CREDIBILITY OF THE BOOKS OF THE NEW TESTAMENT. 45 



LESSON IX. 

Credibility of the Books of the New Testament : Inspi- 
ration. 

1. A very important consideration in the examination of this 
question is the fact that the authors of the New Testament had 
every conceivable motive to tell the truth, and no motive what- 
ever to tell any thing else. "Suppose," says Bishop Mcllvaine, 
" that they were not honest in their statements — that they knew 
they were endeavouring to pass off a downright imposition upon 
the world. We will not speak of their intellect in such a case, 
but of their motive. Now, it would be difficult to suppose that 
any man could devote himself to the diligent promotion of such 
an imposture without some very particular motive. Much more 
that, without such motive, the eight various writers concerned 
in the New Testament should have united in the plan. What 
motive could they have had ? It must have been to advance 
themselves, either in wealth, honour, or power. Take either or 
all of these objects, and here, then, is the case you have. Four 
historians, with four other writers of the New Testament — all, 
but one of them, poor unlearned men — undertake to persuade 
the world that certain great events took place before the eyes 
of thousands in Judea and Galilee, which none in those regions 
ever saw or heard of, and they know perfectly well did never 
occur. They see, beforehand, that the attempt to make Jews 
and Heathens believe these things will occasion to themselves 
all manner of disgrace and persecution. Nevertheless, so fond 
are they of their contrivance that — though it is bitterly opposed 
by all the habits, prejudices, dispositions, and philosophy — all 
the powers and institutions of all people — they submit cheer- 
fully to misery and contempt; they take joyfully the spoiling 

1. What is an important consideration? 

2. Do men deceive without a motive ? 

3. Had these writers a bad motive ? 

4. What did they undertake to do ? 

5. Did they expect persecution ? 

6. Why did Jews and Heathen oppose the Gospel? 



46 LESSOR IX. 

of their goods ; they willingly endure to he counted as fools and 
the offscouring of all things; yea, they march thankfully to 
death, — out of a mere desire to propagate a story which they know 
is a downright fabrication. At every step of their progress they 
see and feel that, instead of any worldly advantage, they are 
daily loading themselves with ruin. At any moment they can 
turn about and renounce their efforts and retrieve their losses ; 
and yet, with perfect unanimity, these eight, with thousands of 
others equally aware of the deception, persist most resolutely in 
their career of ignominy and suffering. Not the slightest con- 
fession, even under torture and the strong allurements of reward, 
escapes the lips of any. Not the least hesitation is shown when 
to each is offered the choice of recantation or death. He that 
can believe such a case of fraud and folly as this can believe 
any thing. He believes a miracle infinitely more difficult than 
any one in the Gospel history. I charge him with the most 
superstitious and besotted credulity ! In getting to such a belief, 
he has to trample over all the laws of nature and of reasoning." 
Lectures. 

If it be alleged that their testimony is less valuable because 
they are Christians, we answer that this fact adds weight to their 
testimony: they were not born Christians; but the evidence 
before them was strong enough to triumph over their pre- 
judices, and make them, in spite of all their hostility, accept 
the new religion. 

We have, then, ample evidence both of the Authenticity and 
the Credibility of the New Testament ; and we have a fuller and 
most satisfactory ground of confidence in the divine Inspiration 
which directed the minds and guided the pens of its authors. 

"Since an honest man may possible mistake," remarks Dr. 
Home, " not indeed in facts which he affirms to be true upon 
his own knowledge, but in inferences from these facts, in pre- 
cepts and doctrines, or in delivering the sentiments of others,— 
if we can urge nothing more in behalf of these writers, their 



1. What did these men see and feel? 

2. Did they ever confess that they were deceivers ? 

3. What must the infidel believe ? 

4. Why is Christian testimony of the most value ? 

5. Have we proved both Authenticity and Credibility ? 

6. Have we also divine inspiration in the Scriptures ? 



CREDIBILITY OF THE BOOKS OF THE KEW TESTAMENT. 47 

authority will be only human. Something further is requisite 
besides a pious life and a mind purified from passion and pre- 
judice, in order to qualify them to be teachers of a revelation 
from God: namely, a divine inspiration, or the imparting such a 
degree of divine assistance, influence, or guidance as should 
enable the authors of the Scriptures to communicate religious 
knowledge to others without error or mistake, whether the sub- 
ject of such communications were things then immediately 
revealed to those who declared them, or things with which they 
were before acquainted. That the Scriptures were actually 
dictated J)y inspiration may be inferred both from the reason- 
ableness and from the necessity of the thing. It is reasonable that 
the sentiments and doctrines developed in the Scriptures should 
be suggested to the minds of the writers by the Supreme Being 
himself. They relate principally to matters concerning which 
the communicating of information to men is worthy of God ; and 
the more important the information communicated, — the more it 
is calculated to impress mankind, to preserve from moral error, 
to stimulate to holiness, to guide to happiness, — the more reason- 
able is it to expect that God should make the communication 
free from every admixture or risk of error. Indeed, the notion 
of inspiration enters essentially into our ideas of a revelation 
from God ; so that to deny inspiration is tantamount to affirm- 
ing that there is no revelation ; and to doubt the possibility of 
inspiration is to call in question the existence of God. And 
why should inspiration be denied ? Is man out of the reach of 
Him who created Him ? Has he who gave to man his intellect 
no means of enlarging or illuminating that intellect? And is 
it beyond His power to illuminate and inform in an especial 
manner the intellects of some chosen individuals? or contrary 
to His wisdom to preserve them from error when they commu- 
nicate to others, either orally or by writing, the knowledge he 
imparted to them, not merely for their own benefit, but that 
of the world at large, in all generations ? But, further, inspira- 

1. Is piety evidence of divine authority? 

2. What is inspiration? 

3. What do the Scriptures chiefly relate to ? 

4. Is inspiration essential to a divine revelation ? 

5. "Why is it reasonable to expect inspiration ? 

6. For whom and for how long is revelation given ? 



48 LESSON IX. 

tion is necessary .... The subjects of Scripture render inspira- 
tion necessary; for some past facts recorded in the Bible could 
not possibly have been known— if God had not revealed them. 
Many things are there recorded as future,— that is, are predicted, 
— which God alone could foreknow and foretell, which, notwith- 
standing, came to pass; and which, therefore, were foretold 
under divine inspiration. Others, again, are far above human 
capacity, and could never have been discovered by men : these, 
therefore, must have been delivered by divine inspiration. The 
authoritative language of Scripture, too, argues the necesity of 
inspiration, admitting the veracity of the writers. They pro- 
pose things, not as matters for consideration, but for'adoption : 
they do not leave us the alternative of receiving or rejecting : 
they do not present us with their own thoughts, but exclaim, 
Thus saith the Lord, and on that ground demand our assent. 
They must, therefore, of necessity speak and write as they were 
inspired by the Holy Spirit, or be impostors : and the last sup- 
position is precluded by the facts and reasonings which have 
been stated in the preceding pages." 

Dr. Thomas Scott defines inspiration to be "such an imme- 
diate and complete discovery by the Holy Spirit to the minds 
of the Sacred Writers of those things which could not have 
otherwise been known, — and such an effectual superintendence as 
to those matters which they might have been informed of by 
other means, — as entirely preserved them from error in every 
particular which could in the least affect any of the doctrines or 
precepts contained in their Books." Essays on Important Sub- 
jects. 

We were forced even by the conclusions of our own unaided 
reason to admit that the Creator of man might be expected to 
furnish him with a revelation of His will, — a guide to regulate his 
duties towards his fellows and his Maker;— and if such a revela- 
tion was furnished, it follows, as a matter of course, that each 
successive generation would be provided by abundant evidence 

1. Do the subjects of Scripture require inspiration? 

2. How about the prophecies? 

3. Are some Bible truths beyond our capacity ? 

4. How does Scripture propose its statements ? 

5. How does Dr. Scott define inspiration ? 

6. What did reason force us to admit ? 



CREDIBILITY OF THE BOOKS OF THE NEW TESTAMENT. 49 

of the authenticity, truthfulness, uncorrupted preservation, and 
inspiration of that revelation. 

But it is not the insufficiency of evidence which causes so 
many to live as atheists, — exactly as they would live if the 
world and human life and all its interests were matter of chance, 
or subjected to the iron rule of a blind fate. It is practical 
indifference : a preference of the present, with its sins, its plea- 
sures, or its indolence, to the realities of the future. Many, 
moreover, endeavour, in their own hearts, if not before others, 
to justify their indifference by the plea that it is not their duty 
to make any effort in this matter, that at some future time — and 
far in the future they hope it will prove to be — the concerns of 
religion will be forced upon their attention by a power which 
they cannot resist ; and that then all will be well. They do not 
reason thus with respect to any earthly good, — knowledge, power, 
wealth ; — for these they are content to " rise up early, and sit 
up late," and submit to privation and care, — for such are the 
conditions of success ; but for the knowledge of God, the power 
to resist sin, the first-fruits of an enduring inheritance, they are 
satisfied to wait ; and, if it were safe, would be glad to dispense 
with them forever. 

1. How do many live? 

2. Is this from want of evidence ? 

3. How do you account for it ? 

4. What plea do procrastinators make ? 

5. Do they act thus in worldly affairs ? 
G. What is wrong with such persons ? 



D 



50 LESSON X. 

LESSON X. 

.Fulfilled Prophecies Proofs of Inspiration. 

We have stated that no religion excepting Christianity appealed 
to miracles as a proof of divine origin; the same may be said of 
prophecy. The propagators of a false religion would not ven- 
ture to stake its success upon one unequivocal prophecy which 
time might falsify; but in the Bible we find numerous pre- 
dictions extending from Gen. iii. 14 to Malachi, and from 
Matthew to Revelation ; — reaching over more than four thousand 
years. A few of the fulfilled prophecies we propose to consider. 

Babylon. 

Babylon was founded by the first descendants of Noah about 
B.C. 2234 ; enlarged by Nimrod the great grandson of Noah, B.C. 
2000 ; and rebuilt by Queen Semiramis, B.C. 1200. Other sove- 
reigns delighted in increasing its size and beauty ; and at length 
Nebuchadnezzar and his daughter Netocris put the finishing 
strokes to a splendour and magnificence which made it the queen 
of the earth, and one of the seven wonders of the world. It 
"stood in the midst of a large plain, in a very deep and fruitful 
soil. It was divided into two parts by the river Euphrates, which 
flowed through the city from north to south. The old city was 
on the east, and the new city, built by Nebuchadnezzar, on the 
west, side of the river. Both these divisions were inclosed by 
one wall, and the whole formed a complete square, four hundred 
and eighty furlongs in compass. Each of the four sides of this 
square had twenty-five gates of solid brass, at equal distances ; 
and at every corner was a strong tower, ten feet higher than the 
wall. In those quarters where the city had least natural defence, 
there were always three of these towers between every two of 

1. Do false religions appeal to known miracles? 

2. Do they appeal to prophecy ? 

3. By whom was Babylon founded and enlarged ? 

4. What river ran through it? 

5. How many miles are four hundred and eighty furlongs ? 

6. How many brass gates were there ? 



FULFILLED PROPHECIES PROOFS OF INSPIRATION. 51 

the gates ; and the same number between each corner and the 
nearest gate on its two sides. The city was composed of fifty- 
streets, each fifteen miles long, and one hundred and fifty feet 
broad, proceeding from the twenty -five gates on each side, and 
crossing each other at right angles, besides four half streets, two 
hundred feet in breadth, surrounding the whole, and fronting 
towards the outer wall. It was thus intersected into six hundred 
and seventy-six squares, which extended four furlongs and a half 
on each of their sides, and along which the houses were built, 
at some distance from each other. These intermediate spaces, 
as well as the inner parts of the squares, were employed as gar- 
dens, pleasure grounds, &c. ; so that not above one-half of the 
immense extent which the walls enclosed was occupied by build- 
ings. The walls of Babylon were of extraordinary strength, 
being eighty-seven feet broad, and three hundred and fifty feet 
high. They were built of brick, and cemented by a kind of 
glutinous earth called bitumen, which had the quality of soon 
becoming as hard as stone .... At the two ends of the bridge 
over the Euphrates were two magnificent palaces, which had a 
subterraneous communication with each other by means of a 
vault or tunnel under the bed of the river. The old palace, on 
the east side, was about thirty furlongs in compass, and was 
surrounded by three separate walls, one within the other, with 
considerable spaces between them. The new palace, on the 
opposite side, was about four times as large as the other, and is 
said to have been eight miles in circumference. The walls of 
both these edifices were embellished with an infinite variety of 
pieces of sculpture ; and among the rest was a curious hunting 
scene, in which Semiramis was represented on horseback, 
throwing her javelin at a leopard, while her husband Ninus was 
piercing a lion. The most remarkable structure in the new 
palace was the hanging gardens, which Nebuchadnezzar is said 
to have raised in order to give his wife Amytis (daughter of 
Astyages, king of Media) some representation of the beautiful 

1. How many streets were there in Babylon ? 

2. How long and wide was each street ? 

3. How high and broad were the walls ? 

4. How many squares had Babylon ? 

5. How large were the palaces ? 

6. To whom are the hanging gardens ascribed ? 



52 LESSON X. 

mountainous and woody views which abounded in her native 
country. These gardens occupied a square piece of ground, four 
hundred feet on every side, and consisted of large terraces, raised 
one above the other, till they equalled in height the walls of the 
city. The ascent from terrace to terrace was by means of steps 
ten feet wide ; and the whole pile was sustained by vast arches, 
built upon other arches, and strengthened on each side by a 
solid wall twenty-two feet in thickness. Within these arches 
were very spacious and splendid apartments, which are described 
as having commanded a very extensive and delightful prospect 
.... Near the old palace stood the temple of Belus ; and in the 
middle of the temple was an immense tower, about six hundred 
feet in height, and the same number square at the foundation. 
This huge pile of building consisted of eight towers, each seventy- 
five feet high, placed one above the other, and gradually decreas- 
ing towards the top like a pyramid. What has been described 
is understood to have been the old tower of Babel ; but it was 
greatly enlarged by Nebuchadnezzar, who built around its base 
a number of other sacred edifices, forming a square nearly three 
miles in compass. The whole was enclosed by a strong wall, 
and the various entrances secured by solid gates of brass, which 
are conjectured to have been formed out of the spoils of the 
temple at Jerusalem. (Dan. i. 2; 2 Chron. xxxvi. 7.) In this 
temple of Belus, or, as some say, on its summit, was a golden 
image forty feet in height, and equal in value to three and a 
half millions sterling. There was, besides, such a multitude of 
other statues and sacred utensils, that the whole of the treasures 
continued in this single edifice has been estimated at forty-two 
millions .... After every abatement that can fairly be made, 
this city is understood to have comprehended a regular square, 
forty-eight miles in circuit, and to have been eight times larger 
than London and its appendages." Such (see Gillies's Hist, 
of the World, i. 166 ; Kennel's Geog. of Herodotus, 341, Ency- 
clopedia of Religious Knowledge, 1162) is a description of Babylon 

1. Describe the hanging gardens ? 

2. What were within the arches? 

3. Where did the temple of Belus stand? 

4. Where are we told of the tower of Babel? 

5. What was the circuit of Babylon ? 

6. How many times larger than London ? 



FULFILLED PROPHECIES PROOFS OF INSPIRATION. 53 

in its glory ; such its prosperity and splendour when the proph- 
ets of God foretold its downfall, — " never to rise again." 

Nearly two hundred years before Babylon was captured by 
Cyrus, Isaiah thus prophesied of it : " And Babylon, the glory 
of kingdoms, the beauty of the Chaldees' excellency, shall be as 
when God overthrew Sodom and Gomorrah. It shall never be 
inhabited, neither shall it be dwelt in from generation to gene- 
ration : neither shall the Arabian pitch tent there ; neither shall 
the shepherds make their fold there. But wild beasts of the 
desert shall lie there ; and their houses shall be full of doleful 
creatures ; and owls shall dwell there, and satyrs shall dance 
there. And the wild beasts of the islands shall cry in their 
desolate houses, and dragons in their pleasant palaces : and her 
time is near to come, and her days shall not be prolonged." (Ch. 
xiii. 19-22.) "For I will rise up against them, saith the Lord 
of hosts, and cut off from Babylon the name, and remnant, and 
son, and nephew, saith the Lord. I will also make it a posses- 
sion for the bittern, and pools of water : and I will sweep it with 
the besom of destruction, saith the Lord of hosts." Ch. xiv. 22, 23. 

About sixty years before its capture by Cyrus, Jeremiah thus 
prophesied of it: "I have laid a snare for thee, and thou art 
also taken, O Babylon, and thou wast not aware : thou art found, 
and also caught, because thou hast striven against the Lord. 
Call together the archers against Babylon : all ye that bend the 
bow, camp against it round about; let none thereof escape: 
recompense her according to her work ; according to all that she 
hath done, do unto her : for she hath been proud against the Lord, 
against the Holy One of Israel. Therefore shall her young men 
fall in the streets, and all her men of war shall be cut off in that 
day, saith the Lord. Behold, I am against thee, O thou most proud, 
saith the Lord God of hosts : for thy day is come, the time that I 
will visit thee. Therefore the wild beasts of the desert with the 
wild beasts of the islands shall dwell there, and the owls shall 
dwell therein : and it shall be no more inhabited for ever : 

1. Like what cities was Babylon to become? 

2. How long was it to be uninhabited? 

3. What were to dwell in its houses ? 

4. How long before its capture was this prophesied? 

5. What did Jeremiah predict ? 

6. How long was this before its capture? 



54 LESSOX X. 

neither shall it be dwelt in from generation to generation." Ch. 
1. 24, 29, 30, 31, 39. 

There are more predictions to the same effect, for which we 
refer to the Books of Isaiah and Jeremiah. Before we proceed 
to adduce evidence that these prophecies have been literally 
fulfilled, it is proper to observe that, humanly speaking, it was 
not only highly improbable, but that to one living in the days 
of Isaiah or Jeremiah it would seem morally impossible, that 
such predictions should be verified. In Isaiah's time, Babylon 
had been increasing in strength and beauty for fifteen hundred 
years; and it did not attain its greatest magnificence until 
long after he had been gathered to his fathers. Why should it 
not continue to flourish "from generation to generation"? Its 
natural advantages promised continued growth ; its wealth and 
other treasures tended to accumulation ; its palaces and houses 
were calculated to last for ages : — why then should it decline ? 
Because, and only because, of its wickedness : the word of the 
Lord had gone out against it; and we shall see that his word 
did not return unto Him void, but accomplished the thing 
whereto He sent it. 

1. Where are other prophecies about Babylon? 

2. Was it probable that they would be fulfilled? 

3. Was it at its height at this time ? 

4. What tended to accumulation ? 

5. What were calculated to last for ages? 

6. How do you account for the fulfillment of these prophecies? 



FULFILLED PROPHECIES: BABYLON. 55 

LESSOX XI. 

Fulfilled Prophecies: Babylon. 

The predictions of Isaiah and Jeremiah respecting the ruin 
and continued desolation of Babylon have been fulfilled to the 
letter. Pliny, who died a.d. 116, describes its site as lying waste 
and unpeopled ; and soon afterwards Pausanias remarks : " Of 
Babylon, a greater city than which the sun did not formerly 
behold, all that now remains is the temple of Belus, and the 
walls of the city." Benjamin of Tudela, in the twelfth century, 
tells us: "The ruins of the palace of Nebuchadnezzar are still to 
be seen ; but people are afraid to venture among them, on account 
of the serpents and scorpions with which they are infested." 
Sir John Maundeville, who visited the East in the fourteenth 
century, refers to Babylon as "in the great deserts of Arabia, on 
the way as men go towards the kingdom of Chaldasa. But it is 
full long since any man dare approach to the tower ; for it is all 
desert, and full of dragons, and great serpents, and infested by 
divers venomous beasts. That tower, with the city, was twenty- 
five miles in the circuit of the walls, as they of the country say, 
and as men may judge by estimation." For further confirma- 
tion of the fulfillment of these prophecies, we must refer to the 
published travels of Niehbhur, Eich, Sir R. K. Porter, Buck- 
ingham, Mignan, and others, and a little volume published by 
the London Religious Tract Society, entitled " Babylon and the 
Banks of the Euphrates." 

But before leaving this subject, we wish to call your attention 
to a few prophecies connected especially with the capture of 
Babylon. Not only the fact, but also the soldier by whom, and the 
manner in which, this proud city was to be taken were prede- 
termined by divine counsel. 

1. Have these prophecies been fulfilled? 

2. What is the statement of Pausanius ? 

3. Of Benjamin of Tudela? 

4. Of Sir John Maundeville? 

5. What other travellers tell of Babylon ? 

6. What predictions are named ? 



56 LESSON XI. 

I. It is an historical fact that Babylon was taken by Cyrus : 
if you turn to Isaiah xlv. 1, you will find these words : " Thus 
saith the Lord to Cyrus, whose right hand I have holden, to 
subdue nations before him ;" and in verses three and four we read : 
" that thou rnayest know that I, the Lord, which call thee by 
thy name, am the God of Israel;" "I have surnamed thee, 
though thou hast not known me." Now these predictions were 
written more than a century before Cyrus was born. 

II. It was to be taken by surprise : " One post shall run to 
meet another, and one messenger to meet another, to shew the 
king of Babylon that his city is taken at one end." Jer. li. 31. 

III. It was to fall through the negligence of the rulers in per- 
mitting the two-leaved gates under the city in the bed of the 
river to be left open: "And I will loose the loins of kings, to 
open before him the two-leaved gates, and the gates shall not 
be shut." Isa. xlv. 1. 

IV. It was to be seized by an army of Medes and Persians : 
" Go up, O Elam [that is, Persia] : besiege, O Media." Isa. xxi. 2. 

V. The Medes would not be bought off by money : " Behold, 
I will stir up the Medes against them, which shall not regard 
silver; and as for gold, they shall not delight in it." Isa. xiii. 17. 
Now Cyrus (in Xenophon) says, addressing the Medes, " Full 
well I know .... that you have not undertaken this expedition 
with me from love of money." 

VI. It was to be surprised when its rulers and captains were 
engaged in a drunken festival : " In their heat I will make their 
feasts, and I will make them drunken, that they may rejoice, 
and sleep a perpetual sleep, and not wake, saith the Lord .... 
How is Sheshach taken! and how is the praise of the whole earth 
surprised ! how is Babylon become an astonishment among the 
nations! .... And I will make drunk her princes, and her wise 
men, her captains, and her rulers, and her mighty men : and they 
shall sleep a perpetual sleep, and not wake, saith the King, whose 
name is the Lord of hosts." Jer. li. 39, 41, 57. 



1. By whom was Babylon to be captured? 

2. How was it to be taken ? 

3. In consequence of what neglect? 

4. What nations were to besiege it? 

5. Could the Medes be bought with money? 

6. On what occasion was Babylon to be taken? 



FULFILLED PROPHECIES: BABYLOX. 57 

In the fifth chapter of Daniel we have an account of this last 
great feast of the rulers of Babylon: "Belshazzar the king made 
a great feast to a thousand of his lords, and drank wine before 
the thousand. Belshazzar, whiles he tasted the wine, commanded 
to bring the golden and silver vessels which his father Nebu- 
chadnezzar had taken out of the temple which was in Jerusalem ; 
that the king, and his princes, his wives, and his concubines, 
might drink therein. Then they brought the golden vessels 
that were taken out of the temple of the house of God which 
was at Jerusalem ; and the king, and his princes, his wives, and 
his concubines, drank in them. They drank wine, and praised 
the gods of gold, and of silver, of brass, of iron, of wood, and of 
stone. In the same hour came forth fingers of a man's hand, 
and wrote over against the candlestick upon the plaister of the 
wall of the king's palace : and the king saw the part of the hand 
that wrote. Then the king's countenance was changed, and his 
thoughts troubled him, so that the joints of his loins were loosed, 
and his knees smote one against another." (v. 1-6.) Daniel 
interprets the hand-writing ; and the sacred narrative thus con- 
cludes : " In that night was Belshazzar the king of the Chaldeans 
slain. And Darius the Median took the kingdom, being about 
threescore and two years old." v. 30, 31. 

From the account which follows it will be seen how exactly 
the predictions above cited were fulfilled, and how impossible it 
was to capture Babylon by siege. 

"It was invested about 540 years B.C. by the victorious armies 
of Cyrus the Great. Crowded with troops for their defence, 
surrounded with such lofty walls, and furnished with provisions 
for twenty years, the citizens of Babylon derided the efforts of 
their besieger, and boasted of their impregnable situation. On 
the other hand, the conqueror of Asia, determined to subdue 
his only remaining rival in the empire of the eastern world, left 
no expedient untried for the reduction of the city. By means 
of the palm trees, which abounded in that country, he erected a 

1. Where have we an account of this feast? 

2. What vessels were used? 

3. What disturbed the revellers ? 

4. How long before Christ did this happen? 

5. How was Babylon prepared for a siege ? 

6. Why was Cyrus determined to capture Babylon? 



58 LESSON XI. 

number of towers higher than the walls, and made many des- 
perate attempts to carry the place by assault. He next drew a 
line of circumvallation around the city ; divided his army into 
twelve parts ; appointed each of these to guard the trenches for 
a month, and resolved to starve his enemy to a surrender. After 
spending two years in this blockade, he was presented with an 
opportunity of effecting his purpose by stratagem. Having 
learned that a great festival was to be celebrated in the city, 
and that it was customary with the Babylonians on that occa- 
sion to spend the night in drunkenness and debauchery, he 
posted a part of his troops close by the spot where the Euphrates 
entered the city, and another at the place where it went out, with 
orders to march along the channel, whenever they should find it 
fordable. He then detached a third party to open the head of the 
canal, which led to the great lake .... and at the same time 
to admit the river into the trenches which he had drawn around 
the city. By these means the river was so completely drained 
by midnight that his troops easily found their way along its 
bed ; and the gates, which used to shut up the passages from its 
banks, having been left open in consequence of the general dis- 
order, they encountered no obstacle whatever in their progress. 
Having thus penetrated into the heart of the city, and met, 
according to agreement, at the gates of the palace, they easily 
overpowered the guards ; cut to pieces all who opposed them ; 
slew the king Belshazzar, while attempting to make resistance ; 
and received the submission of the whole city within a few 
hours." Encyc. of Eeligious Knowledge. 

Herodotus tells us that the inhabitants who lived at a dis- 
tance were not for some time aware of the capture of the city, 
they being busy in their carousals. Xenophon says that the 
citizens of the opposite quarter did not know of the event until 
three hours after sunrise. But another remarkable prophecy 
was now to be fulfilled. The Jews were at this time captives in 
Babylon, and Jerusalem was still in ruins ; and long before this 



1. What was Cyrus's first plan? 

2. What was his second plan? 

3. What did Cyrus hear? 

4. What was his third plan? 

5. Was this plan successful ? 

6. What do Herodotus and Xenophon tell us ? 



FULFILLED PROPHECIES: BABYLON. 59 

the Lord had thus promised concerning the conqueror : " That 
saith of Cyrus, He is my shepherd, and shall perform all my 
pleasure : even saying to Jerusalem, Thou shalt be built ; and to 
the temple, Thy foundation shall be laid." (Isa. xliv. 28.) Jose- 
phus tells us that God " stirred up the mind of Cyrus, and made 
him write this throughout all Asia : ' Thus saith Cyrus the king : 
Since God Almighty hath appointed me to be king of the habi- 
table earth, I believe that he is that God which the nation of 
the Israelites worship ; for indeed he foretold my name by the 
prophets, and that I should build him a house at Jerusalem, in 
the country of Judea. ; This was known to Cyrus by his read- 
ing the book which Isaiah left behind him of his prophecies ; for 
this prophet said that God had spoken thus to him in a secret 
vision .... This was foretold by Isaiah one hundred and forty 
years before the temple was demolished. Accordingly, when 
Cyrus read this, and admired the Divine power, an earnest 
desire and ambition seized upon him to fulfil what was so 
written : so he called for the most eminent Jews that were in 
Babylon, and said to them, that he gave them leave to go back 
to their own country, and to rebuild their city Jerusalem and 
the temple of God, for that he would be their assistant ; and 
that he would write to the rulers and governors that were in the 
neighbourhood of their country of Judea, that they should con- 
tribute to them gold and silver for the building of the temple, 
and besides that, beasts for their sacrifices .... Cyrus also sent 
an epistle to the governors that were in Syria, the contents 
whereof here follow . . . . ' I have given leave to as many of 
the Jews that dwell in my country as please, to return to their 
own country, and to rebuild their city, and to build the temple 
of God at Jerusalem, on the same place where it was before 
.... I require also that the expenses for these things may be 
given out of my revenues.' " Antiq. of the Jews, B. xi., ch. i., 
Whiston's trans., Lond. 1844, 322, where see the whole of the 
Epistle. 

1. What did God say of Cyrus? 

2. What historian gives us this narrative ? 

3. What did Cyrus write ? 

4. How did Cyrus know this ? 

5. Was this predicted before Cyrus was born ? 

6. What did Cyrus write to the governors of Syria? 



60 LESSON XII. 

LESSON XII. 

Fulfilled Prophecies: Tyre. 

Tyre, a famous city of Phoenicia, supposed to have been 
built about B.C. 1350, was, in the words of Volney, "the theatre 
of an immense commerce and navigation, the nursery of arts 
and science, and the city of perhaps the most industrious and 
active people ever known." " The ships of Tarshish did sing 
of thee in thy market ; and thou wast replenished, and made 
very glorious in the midst of the seas." (Ezek. xxvii. 25.) In the 
same prophet we find it thus written of this great city: "There- 
fore thus saith the Lord God ; Behold, I am against thee, O 
Tyrus, and will cause many nations to come up against thee, as 
the sea causeth his waves to come up. And they shall destroy 
the walls of Tyrus, and break down her towers: I will also 
scrape her dust from her, and make her like the top of a rock. 
It shall be a place for the spreading of nets in the midst of the 
sea : for I have spoken it, saith the Lord God : and it shall 
become a spoil to the nations .... For thus saith the Lord 
God : Behold, I will bring upon Tyrus Nebuchadnezzar king 
of Babylon, a king of kings, from the north, with horses, and 
with chariots, and with horsemen, and companies, and much 
people." xxvi. 3-5, 7. 

These predictions were made about one thousand years before 
the complete destruction of Tyre. They have been fulfilled to 
the letter. Pococke says " there are no signs of the ancient 
city; and, as it is a sandy shore, the face of every thing is 
altered, and the great aqueduct in many parts is almost buried 
in the sand." Description of the East. 

Maundrell remarks : " On the north side it has an old Turkish 
garrison'd castle; besides which you see nothing here but a 



1. At what time is Tyre supposed to have been founded? 

2. What does Volney say of it ? 

3. What did Ezekiel prophesy about it ? 

4. Have these prophecies been fulfilled ? 

5. What does Pococke say ? 

6. What does Maundrell say? 



FULFILLED PROPHECIES : TYRE. 61 

mere Babel of broken walls, pillars, vaults, &c, there being not 
so much as one entire house left : its present inhabitants are 
only a few poor wretches harbouring themselves in the vaults, 
and subsisting chiefly upon fishing, who seem to be preserved 
in this place by Divine Providence as a visible argument how 
God has fulfilled his word concerning Tyre, viz., That it should 
be as the top of a rock, a place for fishers to dry their nets on. 
Ezek. xxvi. 14." Journey from Aleppo to Jerusalem. 

Shaw says : " Yet even this port, small as it is at present, is 
notwithstanding so choked up with sand and rubbish, that the 
boats of those poor fishermen, who now and then visit this once 
renowned emporium, can with great difficulty be admitted." 
(Travels.) Bruce also describes the site of Tyre as "a rock 
whereon fishers dry their nets ;" and Yolney the infidel tells us 
that, " The whole village of Tyre contains only fifty or sixty 
poor families who live obscurely on the produce of their little 
ground and a trifling fishery." Dr. Robinson thus moralizes : 
" I continued my walk along the whole western and northern 
shore of the peninsula, musing upon the pomp and glory, the 
pride and fall, of ancient Tyre. Here was the little isle once 
covered by her palaces and surrounded by her fleets ; where the 
builders perfected her beauty in the midst of the seas ; where 
her merchants were princes, and her traffickers the honourable 
of the earth ; but alas ! ' thy riches and thy fairs, thy merchandise, 
thy mariners, and thy calkers, and the occupiers of thy mer- 
chandise, and all thy men of war, that were in thee and in all 
thy company,'— where are they ? Tyre has indeed become ' like 
the top of a rock, a place to spread nets upon !' The sole remain- 
ing tokens of her more ancient splendour lie strewed beneath 
the waves in the midst of the sea ; and the hovels which now 
nestle upon a portion of her site present no contradiction of the 
dread decree 'Thou shalt be built no more.'" Biblical Re- 
searches. Ed. Bost. 1841, iii. 395. See also Tyre : its Rise, Glory, 
and Desolation, &c, Lond. Relig. Tract Soc. 

1. What does Shaw say? 

2. How does Bruce describe Tyre? 

3. What is Volney's testimony ? 

4. What once covered the island ? 

5. What are to be found there now ? 

6. Would it be possible to rebuild Tyre ? 

6 



62 LESSON XII. 



Nineveh 

Nineveh, the ancient capital of Assyria (see Gen. x. 11), was, 
in the days of Jonah (ch. iii. 3), "an exceeding great city of 
three day's journey." 

" From the northern extremity of Kouyunjik to Nimroud is 
about eighteen miles ; the distance from Nimroud to Karamles 
about twelve ; the opposite sides of the square the same : these 
measurements correspond accurately with the elongated quad- 
rangle of Diodorus. Twenty miles is the day's journey of the 
East, and we have consequently the three days' journey of Jonah 
for the circumference of the city. The agreement of these mea- 
surements is remarkable." Layard's Nineveh and its Eemains, 
ed. Lond. 1849, ii. 247, n. 

About sixteen hundred years after the founding of Nineveh 
her destruction was threatened through Jonah; but her repent- 
ance caused God to spare her. About one hundred and thirty 
years later her wickedness again brought down upon her the 
denunciation of Divine wrath by the instrumentality of Nahum, 
who thus prophesies her ruin : " But with an overrunning flood 
he will make an utter end of the place thereof, and darkness 
shall pursue his enemies. What do ye imagine against the 
Lord ? he will make an utter end ; affliction shall not rise up 
the second time. For while they be folden together as thorns, 
and while they are drunken as drunkards, they shall be devoured 
as stubble fully dry." (ch. i. 8-10.) This was literally fulfilled 
more than one hundred years afterwards : the Medians, being 
informed of the negligence and drunkenness in their camp, 
assailed them by night, and drove such as were not killed into 
the city. See also the second and third chapters of Nahum and 
Zephaniah ii. 13-15. All of these predictions of the desolation 
of that great city have been fulfilled. The results of the inves- 
tigations of Dr ; Layard, as given to the world in his most 
interesting volumes, " Nineveh and its Monuments," and, " Nine- 

1. How does the Bible describe Nineveh? 

2. Does Dr. Layard confirm this ? 

3. Why was not Nineveh destroyed in Jonah's time ? 

4. Did it again become a wicked place ? 

5. Have these prophecies been fulfilled ? 

C. What books about Nineveh has Dr. Layard published? 



FULFILLED PROPHECIES: NINEVEH. 63 

veh ana its Remains," amply confirm the truthfulness of Holy 
Scripture. This learned traveller remarks : " The passage in 
Ezekiel describing the interior of the Assyrian palaces so com- 
pletely corresponds with, and illustrates, the monuments of 
Nimroud and Khorsabad that it deserves particular notice in 
this place .... Ezekiel, in prophesying the destruction of 
Tyre by Nebuchadrezzar, has faithfully recorded the events of 
a siege and the treatment of the conquered people. His descrip- 
tion illustrates the bas-reliefs of Nimroud .... The resem- 
blance between the symbolical figures I have described and 
those seen by Ezekiel in his vision can scarcely fail to strike 
the reader." Nineveh and its Remains, ed. Lon. 1849, ii. 307, 
378, 464. 

Of the sculptures exhumed by him at Nineveh, he says, "For 
twenty-five centuries they had been hidden from the eye of 
man ; and they now stood forth once more in their ancient majesty. 
But how changed was the scene around them ! The luxury and 
civilisation of a mighty nation had given place to the wretched- 
ness and ignorance of a few half-barbarous tribes. The wealth 
of temples and the riches of great cities had been succeeded by 
ruins and shapeless heaps of earth. Above the spacious hall in 
which they stood, the plough had passed and the corn had 
waved. Egypt has monuments no less ancient and no less 
wonderful ; but they have stood forth for ages to testify her early 
power and renown ; whilst those before me had but now appeared 
to bear witness, in the words of the prophet, that once 'the 
Assyrian was a cedar in Lebanon with fair branches, and with a 
shadowing shroud, and of an high stature ; and his top was among 
the thick boughs .... his height was exalted above all the 
trees of the field, and his boughs were multiplied, and his 
branches became long because of the multitude of waters, 
when he shot forth. All the fowls of heaven made their nests 
in his boughs, and under his branches did all the beasts of the 
field bring forth their young, and under his shadow dwelt all 

1. What confirmation have we of Ezekiel? 

2. How long had these sculptures been hidden? 

3. How was the scene around changed ? 

4. Are the monuments of Egypt as ancient? 

5. Are they as wonderful ? 

6. To what does Ezekiel compare the Assyrian ? 



64 



LESSON XII. 



great nations;' for now is Nineveh a desolation and dry like a 
wilderness, and Hocks lie down in the midst of her, all the 
beasts of the nations, both the cormorant and bittern, lodge in 
the upper lintels of it ; their voice sings in the windows ; and 
desolation is in the thresholds. See Ezekiel xxxi. 3, &c. ; Zeph- 
aniah ii. 13 and 14." Nineveh and its Eemains, i. 70, 71. 

Again : "I consider myself but as an humble agent whose 
good fortune it has been to labour successfully in bringing 
about those results. I could not doubt that every spadeful of 
earth which was removed from those vast remains would 
tend to confirm the truth of prophecy and to illustrate the 
meaning of Scripture. But who could have believed that 
records themselves should have been found which, as to the mi- 
nuteness of their details, and the wonderful accuracy of their 
statements, should confirm almost word for word the very text 
of Scripture ? And, remember, that these were no fabrications 
of a later date in monuments centuries after the deeds which 
they professed to relate had taken place, but records engraved 
by those who had actually taken part in them." Speech on 
Occasion of the Presentation to Dr. Layard of the Freedom of 
the City of London, Feb. 9, 1854. 

" Had Layard," I remark in another place,* " met with any 
thing in the course of his investigations which appeared, how- 
ever remotely, to impeach the truth of the Bible, we should 
never have heard the last of it from some of the wiseacres who 
afflict both sides of the Atlantic with their crude speculations 
and childish fancies." 

1. What is said in prophecy of Nineveh? 

2. What did Layard consider himself? 

3. What could he not doubt ? 

4. What did the records confirm ? 

5. By whom were these records made? 

6. Did Layard find any thing which contradicts the Bible? 



* Allibone's Dictionary of Authors, article Latard, Austen Henry, 
q. v., for a fuller account of this " remarkable verification of our early 
biblical history." — London Times. 



FULFILLED PROPHECIES: EGYPT. 65 



lesson xm. 

Fulfilled Prophecies: Egypt. 

Those who are ignorant of ancient history (and, unfortu- 
nately, there are comparatively few who have much acquaint- 
ance with it,) will be surprised to be told that the now long 
despised country of Egypt was one of the greatest nations of 
antiquity. It was, if not the mother, the nurse, of the arts and 
sciences : to it the early scholars attributed the invention of 
alphabetical letters, writing, and astronomy; and from thence 
the Greeks derived the principles of legislation and govern- 
ment, and other branches of useful knowledge. It had four 
famous colleges : I. Thebes, which was visited by Pythagoras ; 
II. Memphis, whose priests were consulted by Thales and Demo- 
critus ; III. Heliopolis, where Plato pursued his studies ; and, IV. 
Sais, whose advantages were participated in by the learned Solon. 
Of their great buildings there still remain the pyramids, which 
have so long astonished the world, and which are thus described 
by a popular American traveller. 

"Approaching, the three great pyramids and one small one 
are in view, towering higher and higher above the plain. I 
thought I was just upon them, and that I could almost touch 
them ; yet I was more than a mile distant. The nearer I ap- 
proached, the more their gigantic dimensions grew upon me, 
until, when I actually reached them, rode up to the first layer 
of stones, and saw how very small I was, and looked up their slop- 
ing sides to the lofty summits, they seemed to have grown to 
the size of mountains. The base of the great pyramid is about 
eight hundred feet square, covering a surface of about eleven 
acres, according to the best measurement, and four hundred and 
sixty-one feet high ; or, to give a clearer idea, starting from a 

1. What was Egypt in ancient times? 

2. What was it to the arts and sciences ? 

3. What famous colleges are mentioned? 

4. Of their great buildings what remain ? 

5. How many feet does the base of the great pyramid cover? 

6. How many feet high is the great pyramid ? 

E 6* 



66 LESSON XIII. 

base as large as Washington Parade Ground [New York] it 
rises to a tapering point nearly three times as high as Trinity 
Church steeple." Stephens's Incidents of Travel in Egypt, &c, 
vol. i. chap. 3. 

Many prophecies of the ruin and long continued desolation 
of Egypt will be found in Isaiah, Jeremiah, and Ezekiel. We 
quote a few only: "Behold, therefore I am against thee, and 
against thy rivers, and I will make the land of Egypt utterly 
waste and desolate, from the tower of Syene even unto the border 
of Ethiopia .... It shall be the basest of the kingdoms ; neither 
shall it exalt itself any more above the nations : for I will diminish 
them, that they shall no more rule over the nations . . . .And I will 
make the rivers dry, and sell the land into the hand of the 
wicked : and I will make the land waste, and all that is therein, 
by the hand of strangers : I the Lord have spoken it. Thus 
saith the Lord God : I will also destroy the idols, and I will 
cause their images to cease out of Noph ; and there shall be no 
more a prince of the land of Egypt : and I will put a fear in the 
land of Egypt." Ezek. xxix. 10, 15 ; xxx. 12, 13. 

Now we shall prove the fulfilment of these prophecies by the 
testimony of two famous infidels. " Deprived, twenty-three 
centuries ago, of her natural proprietors, she has seen her fertile 
fields successively a prey to the Persians, the Macedonians, the 
Eomans, the Greeks, the Arabs, the Georgians, and at length 
the race of Tartars, distinguished by the name of Ottoman Turks. 
The Mamelukes, purchased as slaves and introduced as soldiers, 
soon usurped the power, and elected a leader. If their first 
establishment was a singular event, their continuance is not 
less extraordinary. They are replaced by slaves brought from 
their original country. The system of oppression is methodical. 
Every thing the traveller sees or hears reminds him he is in the 
country of slavery and tyranny." Volney : Travels ii. 74, 103, 
110, 198. 

" A more unjust and absurd constitution cannot be devised than 

1. Where do we find prophecies about Egypt? 

2. What was Egypt to become ? 

3. Into whose hand was it to be sold ? 

4. Was it to be ruled no more by its own princes ? 

5. To what nations has it been a prey ? 

6. Is this infidel made to bear testimony to the Bible? 



FULFILLED PROPHECIES: EGYPT. 67 

that which condemns the natives of a country to perpetual 
servitude under the arbitrary dominion of strangers and slaves. 
Yet such has been the state of Egypt about five hundred years. 
The most illustrious sultans of the Baharite and Borgite dynas- 
ties were themselves promoted from the Tartar and Circassian 
bands ; and the four-and-twenty beys or military chiefs have 
ever been succeeded, not by their sons, but by their servants." 
Gibbon. 

" It is now upwards of two thousand four hundred years since 
this prophecy was delivered : and what likelihood or appear- 
ance was there that so great a kingdom, so rich and fertile a 
country, should for so many ages bow under a foreign yoke, 
and never during that long period be able to recover its liberties, 
and have a prince of its own to reign over them ? But as is the 
prophecy, so is the event. For, not long afterwards, Egypt was 
successively attacked and conquered by the Babylonians and 
Persians: on the subversion of the Persian empire by Alexander 
it became subject to the Macedonians, then to the Komans, and 
after them to the Saracens, then to the Mamelukes, and is now 
a province of the Turkish empire : and the general character of 
its inhabitants is a compound of baseness, treachery, covetous- 
ness, and malice. Syene is in ruins ; and the idols of Egypt are 
scattered. And all modern travellers attest that the numerous 
canals with which this country was antiently intersected are 
(with the exception of a few in Lower Egypt) now neglected. 
The consequence is, that a very large proportion of the country 
is abandoned to sand and to unfruitfulness, while the effect is a 
fulfillment of the threatening, I will make her rivers dry." Home's 
Introduc. I., sec. iii., ch. iv. 

" It is one of the most remarkable phenomena in the annals of 
mankind that on the walls of the ruined temples and sepulchral 
chambers of Egypt there is still preserved a more extensive and 
varied reproduction than even that of Pompeii, of a civilization 
dating back to within a few centuries of the flood. Not only 

1. What other infidel writer do we cite? 

2. How long since this prophecy was delivered ? 

3. What nations conquered Egypt? 

4. What is said of her canals ? 

5. What prophecy has thus been fulfilled ? 

6. What is said of her temples and sepulchres ? 



68 LESSON XIII. 

the regal state and warlike achievements of their kings, with 
their civil and religious ceremonies, command an interest, but 
the people, with all their private and domestic occupations, 
and in all their various castes, civil, military, and religious ; in 
their feasts and their funerals ; in their fields and their vine- 
yards ; in their amusements and their labours ; in their shops, 
in their kitchens ; by land and by water ; in their boats and 
palanquins ; in the splendid public procession and the privacy 
of the household chamber, seem to live again before us, — the 
almost unchanging climate having preserved the paintings in 
all their original freshness and vividness of color. Yet in all 
the unnumbered details there presented, no discrepancy with 
the sacred history can be found. There is nothing but agree- 
ment. ' The whole monumental wonders and antiquities of the 
land seem to have been preserved,' says Dr. Wilson, ' as if for the 
express purpose of evincing the authenticity and illustrating the 
narratives of the Bible; every single allusion of which, either to 
the circumstances of the country or of the people, is seen to have 
the minutest consistency with truth ; so strikingly so, indeed, 
as to have attracted the attention of every Egyptian antiquary.' 
' The memorials of their manners, customs, and institutions,' 
says another writer, ' which the people of the Pharoahs depicted 
on the walls of their sepulchres, afford a decisive because an 
unsuspicious test of the historical veracity of the Old Testament ; 
and they have furnished confirmations of its minute accuracy 
which must silence, where they do not convince, the most 
sceptical." Triumphs of the Bible, 1863, 369. 

Mr. Tullidge also refers to a striking illustration "of the inva- 
sion of Judea by Pharaoh Shishak in the reign of Eehoboam, 
the son of Solomon, — the history of which is given in the twelfth 
chapter of the second Book of Chronicles. We there find him 
marching against Jerusalem with chariots and horsemen and 
people without number — the Lubims, the Sukkiims, and the 
Ethiopians .... On the walls of the great Temple at Karnak 

1. Why have not these paintings faded? 

2. Do they contradict the scriptures ? 

3. For what do they seem to have been preserved? 

4. What attracts the attention of every Egyptian antiquary ? 

5. What effect have these facts upon sceptics ? 

6. What does Mr. Tullidge refer to? 



FULFILLED PEOPHECIES : EGYPT. 69 

this successful invasion of Judah is commemorated. Copies of 
some of the inscriptions there remaining having found their 
way to Europe, the celebrated Champollion, without ever hav- 
ing seen Egypt, was enabled to detect the hieroglyphic name of 
this monarch and read it, — ' Beloved of Amon, Sheshonk.' It 
was four years afterwards before Champollion saw Egypt, dur- 
ing which interval, says Mr. Gliddon, ' the name of Sheshonk 
and his captive nations had been examined times without num- 
ber by other hieroglyphists ; and the names of all the prisoners 
had been copied by them and published, without any of them 
having noticed the extraordinary biblical corroboration thence 
to be deduced.' On the passage towards Nubia, Champollion 
landed for an hour or two, about sunset, to snatch a hasty view 
of the ruins of Karnak; and on entering one of the halls, he 
found a picture representing a triumph, in which he instantly 
pointed out in the third line of a row of sixty-three prisoners 
(each indicating a city, nation, or tribe), presented by Sheshonk 
to his god Amon, a figure with this inscription attached in hiero- 
glyphic characters, ' Judah melek kah,' or ' king of the country 
of Judah.'" P. 381. 

1. What did Champollion detect? 

2. What does Gliddon say? 

3. Who was travelling towards Nubia? 

4. What ruins did he examine ? 

5. What picture did he find ? 

6. What figure and inscription did he notice? 



70 LESSON XIV. 

LESSON XIV. 

Fulfilled Prophecies: Edom; Moab; Ammon. 

"Esau," remarks an American traveller, "having sold his 
birthright for a mess of pottage, came to his portion among 
the mountains of Seir ; and Edom, growing in power and strength, 
became presumptuous and haughty, until, in her pride, when 
Israel prayed a passage through her country, Edom said unto 
Israel, ' Thou shalt not pass by me, lest I come out against thee 
with the sword.' Amid all the terrible denunciations against 
the land of Idumea, 'her cities and the inhabitants thereof/ 
this proud city among the rocks, doubtless for its extraordinary 
sins, was always marked as a subject of extraordinary vengeance. 
'I have sworn by myself, saith the Lord, that Bozrah [the 
strong or fortified city] shall become a desolation, a reproach, a 
waste, and a curse ; and all the cities thereof shall be perpetual 
wastes .... For, lo, I will make thee small among the heathen, and 
despised among men. Thy terribleness hath deceived thee, and 
the pride of thine heart, O thou that dwellest in the clefts of the 
rock, that holdest the height of the hill: though thou shouldest 
make thy nest as high as the eagle, I will bring thee down from 
thence, saith the Lord.' (Jer. xlix. 13, 15, 16.) 'They shall 
call the nobles thereof to the kingdom, but none shall be there, 
and all her princes shall be nothing. And thorns shall come 
up in her palaces, nettles and brambles in the fortresses thereof: 
and it shall be a habitation of dragons, and a court for owls.' 
(Isa. xxxiv. 12, 13.) I would that the skeptic could stand, as I 
did, among the ruins of this city among the rocks, and there 
open the sacred book and read the words of the inspired pen- 
man, written when this desolate place was one of the greatest 
cities in the world. I see the scoff arrested, his cheek pale, his 

1. Where was the portion of Esau ? 

2. What did Edom say to Israel? 

3. What are said of the nobles of Edom ? 

4. What is said of her palaces ? 

5. Who quotes these prophecies ? 

6. What does he say of the skeptic ? 



FULFILLED PROPHECIES : EDOM ; MOAB; AMMOU. 71 

lip quivering, and his heart quaking with fear, as the ruined 
city cries out to him in a voice loud and powerful as that of one 
risen from the dead : though he would not believe Moses and 
the prophets, he believes the handwriting of God himself in the 
desolation and eternal ruin around him .... Perfect as has 
been the fulfilment of the prophecy in regard to this desolate 
city, in no one particular has its truth been more awfully veri- 
fied than in the complete destruction of its inhabitants ; in the 
extermination of the race of the Edomites. In the same day, and by 
the voice of the same prophets, came the separate denunciations 
against the descendants of Israel and Edom, declaring against 
both a complete change of their temporal condition ; and while 
the Jews have been dispersed in every country under heaven, 
and are still, in every land, a separate and unmixed people, 
1 the Edomites have been cut off forever, and there is not any 
remaining of the house of Esau.' ' Wisdom has departed from 
Teman, and understanding out of the mount of Esau ;' and the 
miserable Arab who now roams over the land cannot appreciate 
the works of its ancient inhabitants." Stephens's Incidents of 
Travel in Egypt, Arabia, Petrse, &c, II. ch. iv. 

"Many prophets," says Laborde, " have announced the misery 
of Idumea ; but the strong language of Ezekiel can alone come 
up to the height or reach the acme of this great desolation. 
' Every one that passeth by Edom is astonished at it,' as the pre- 
diction intimated. And the first sentiment of ' astonishment' 
in the contemplation of it is, how such a region could ever have 
been adorned with cities, or tenanted for ages by a powerful 
and opulent people." 

"To the north of Edom," remarks Mr. Tullidge, in his 
Triumphs of the Bible, " in a region now called Hauran, but 
formerly comprising the countries of Bashan and Moab, surpris- 
ing discoveries of a more interesting character have recently 
yielded fresh evidence of the reality of the Scripture history. 
In an inaugural address at Belfast, Dr. Porter (author of Five 

1. What was predicted of the inhabitants of Edom? 

2. What has occurred to them ? 

3. How do the Jews differ in this respect ? 

4. What does Laborde say ? 

5. What is the first cause of astonishment? 

6. In what region are Bashan and Moab ? 



72 LESSON XIV. 

Years in Damascus), says : ' I remember well how, in former days, 
I studied the geography of Palestine ; and with what intense 
interest I read of the great cities and warlike exploits of Og, the 
giant king of Bashan. I observed, with no little surprise, that a 
single province of his little kingdom contained three score cities 
fenced with walls, besides unwalled towns a great many.' I 
remember how, on turning to my atlas, I found that the whole 
of Bashan was not larger than an ordinary English county. I 
was astonished ; and though my faith in the divine record was not 
shaken, yet I thought that some strange statistical mystery hung 
over the passage. That one city, nourished by the commerce 
of a mighty empire, might grow till her people might be num- 
bered by millions, I could well believe ; that two or three might 
spring up in favoured spots, clustered together, I could also 
believe ; but that sixty walled cities, besides unwalled towns a 
great many, should exist at such a remote age, far from the sea, 
with no rivers and little commerce, appeared altogether inex- 
plicable. Inexplicable though it seems, it was strictly true. On 
the very spot, with my own eyes, I have verified it. More than 
thirty of these great cities I have myself visited. When stand- 
ing, on one occasion, on the summit of the mountain-range at 
Bashan, I could see at a single glance every city the sacred pen- 
man referred to. Many of them, though deserted for centuries, 
have their massive walls and massive old houses still perfect. 
The Cyclopean architecture of the aboriginal inhabitants of 
Palestine — of the Enim and Anakim and Eephaim — still stands 
to bear testimony to the facts of revelation. 

"Thus does it appear," remarks Dr. Porter, in his Five Years 
in Damascus, " that the more extensive our research, and the 
more minute our investigations, the more full and accurate will 
be our illustrations of the Word of God." Mr. Tullidge cites 
some other testimonies of great interest : " Beyond Salchah, the 
frontier town of Bashan, which was the farthest point reached 
by Dr. Porter, discoveries of equal, if not greater, interest have 

1. How many cities were in this province? 

2. How large was it ? 

3. What does Dr. Porter say of his surprise? 

4. Did' he see all these cities ? 

5. How many of them did he visit? 
G. What reflection does he make ? 



FULFILLED PROPHECIES.' EDOM; MOAB ; AMMON. 73 

since been made in the neighbouring country — the old land of 
Moab. Scarcely any thing was known of its interior, and especi- 
ally of the eastern portion, until the year 1857, when, for the 
first time, it was explored by a modern traveller, Mr. Graham, 
of Cambridge. The following extract from his contribution to 
the Cambridge Essays, for 1858, will give some idea of the result 
of his researches : ' Perhaps, of all those which we saw in our 
journey, none struck us more than the large towns in the plain 
south and east of Salchah. Among them there was one in par- 
ticular which made an impression on us we shall never lose : it 
was Um-el-Jemul, the ancient Beth-Gamul, a very large city, 
and to be compared almost with the modern Jerusalem. It is 
very perfect ; and as we walked about among the streets, and 
entered every house, and opened the stone doors, and saw the 
rooms as if they had just been left, and then thought that we 
were actually in the private dwellings of a people who, for two 
thousand years, had " ceased to be a people," we felt a kind of 
awe, and realized, in a manner that we never, perhaps, could feel 
elsewhere, how perfectly every tittle of God's word is carried 
out ; and whether it be a blessing that is spoken or a curse, it 
continues to be so — nothing is remitted until all be fulfilled. 
These cities of Moab, which are still so perfect that they might 
again be inhabited to-morrow, have been during many centuries 
unpeopled .... How wonderfully true are these words : " Moab 
is destroyed. Give wings unto Moab, that it may flee and get 
away ; for the cities thereof shall be desolate, without any to 
dwell therein. Moab is spoiled and gone up out of her cities. Moab 
is confounded, and judgment is come upon the plain country. 
Upon Beth-Gamul .... and upon Kerioth and upon Bozrah, 
and upon the cities of the land of Moab far and near, the horn 
of Moab is cut off, and his arm is broken, saith the Lord-" .... 
Can we have stronger evidence of the accurate fulfillment 
of prophecy than by comparing what we see in ti^is country 
with the words of Jeremiah spoken 2500 years ago? .... 

1. What is said of Mr. Graham ? 

2. What city does he mention ? 

3. Were the houses standing in good order ? 

4. Were they hundreds of years old? 

5. Will God's threats and promises be fulfilled ? 

6. Which will be fulfilled in you? (Read John iii. 3.) 

7 



74 LESSON XIV. 

Very different is the present condition of the towns of Moab 
from those of the neighbouring Edom — from those heaps of 
rubbish which are strewn over the basin of Petra — the nest of 
the eagle that built in the crags, torn to pieces in token that it 
will be built no more. In this contrast there would seem to be 
some special design of Providence ; and it is in accordance with 
prophetic hints and foreshadowings of changes that yet lie in 
the obscurity of future time. For while Idumea is to be a 
" perpetual desolation," it is written, " I will bring again the cap- 
tivity of Moab in the latter days, saith the Lord." The tide of 
life has ebbed forever from the one, and left it empty and forlorn 
as a naked beach ; but here it may return to its former channels, 
and flow with a fuller current than of old. The household lamp 
may once more be lighted in the dwellings ; the cheerful stir 
and murmur of men be heard in the streets ; the song of the 
reaper, the joy of the vintage, the innocent mirth of children ; 
and, sweeter than all, the melodies of Sabbath praise.' " 

Lord Lindsay thus testifies concerning Amnion: "We de- 
scended a precipitous strong slope into the valley of Ammon, and 
crossed a beautiful stream bordered by a strip of stunted grass. The 
hills on both sides were rocky and bare, and pierced with excava- 
tions and natural caves. Here, at a turning in the narrow valley, 
commence the. antiquities of Ammon. It was situated on both 
sides of the stream ; — the dreariness of its present aspect is quite 
indescribable; it looks like the abode of Death .... That morn- 
ing's ride would have convinced a sceptic. How runs the proph- 
ecy? 'I will make Eabbah a stable for camels, and the 
Ammonites a couching-place for flocks : and ye shall know that 
I am the Lord.' Nothing but the croaking of frogs and the 
screams of wild birds broke the silence as we advanced up this 
valley of desolation. We examined the ruins more at detail 
the following morning. It was a bright and cheerful day ; but 
still the valley is a very dreary spot, even when the sun shines 
highest. Vultures were garbaging on a camel, as we slowly rode 

1. Are the towns of Moab and Edom now alike? 

2. What was predicted of Edom ? 

3. What was predicted of Moab ? 

4. May these stone houses be again inhabited? 

5. What prophecy does Lord Lindsay quote? 

6. Who does he say would be convinced ? 



FULFILLED PROPHECIES: EDOM | MOAB; AMMON. 75 

back through the glen. Ammon is now quite deserted, except 
by the Bedouins, who water their flocks at its little river. Re- 
ascending the slope, we met sheep and goats by thousands, and 
camels by hundreds, coming to drink. ' Ammon shall be a deso- 
lation, and Kabbah of the Ammonites shall be a desolate heap.' " 
When we consider these exact fulfillments of prophecy, are we 
not forcibly reminded of the solemn question of Balaam, — " Hath 
he said, and shall he not do it? or hath he spoken, and shall 
he not make it good?" Num. xxiii. 19. 

1. Who water their flocks at this river? 

2. Are the Bedouins wandering Arabs? 

3. Does the word signify "living in the desert"? 

4. Is not the truth of these prophecies fully proved? 

5. Will not all God's prophecies be fulfilled? 

6. What does Christ prophecy in Mark xvi. 16 ? 



76 LESSON XV 

LESSON XV. 
Fulfilled Prophecies: Judea; The Jews. 

The prophecies of the desolation of Judea, on account of the 
sins of its people, are as minute, and have been as literally 
fulfilled, as those we have already considered. We quote a few 
of them : " But if ye will not hearken unto me, and will not do 
all these commandments ; and if ye shall despise my statutes, 
or if your soul abhor my judgments, so that ye will not do all 
my commandments, but that ye break my covenant .... Then 
I will wal£ contrary also unto you in fury ; and I, even I, will 
chastise you seven times for your sins, and ye shall eat the flesh 
of your sons, and the flesh of your daughters shall ye eat .... 
And I will make your cities waste, and bring your sanctuaries 
unto desolation, and I will not smell the savour of your sweet 
odours. And I will bring the land into desolation : and your 
enemies which dwell therein shall be astonished at it. And I 
will scatter you among the heathen, and will draw out a sword 
after you : and your land shall be desolate, and your cities waste. 
Then shall the land enjoy her sabbaths, as long as it lieth deso- 
late, and ye be in your enemies' land ; even then shall the land 
rest, and enjoy her sabbaths. As long as it lieth desolate it shall 
rest ; because it did not rest in your sabbaths, when ye dwelt 
upon it." Levit. xxvi. 14, 15, 28, 29, 31, 32, 33, 34, 35. 

" Your country is desolate, your cities are burned with fire : 
your land, strangers devour it in your presence, and it is deso- 
late, as overthrown by strangers. And the daughter of Zion is 
left as a cottage in a vineyard, as a lodge in a garden of cucum- 
bers, as a besieged city. Except the Lord of hosts had left 
unto us a very small remnant, we should have been as Sodom, 
and we should have been like unto Gomorrah." Isa. i. 7-9. 

1. What prophecies are we now to consider? 

2. What is said of God's statutes ? 

3. What is said of God's judgments ? 

4. What was to be the condition of the cities? 

5. To what was the land to be brought? 

6. What was to be the case with the people ? 



FULFILLED PROPHECIES: JUDEA; THE JEWS. 77 

Does not this sound more like the record of history than the 
predictions of prophecy,— when Judea was in her prosperity ? Let 
us examine some instances of minute prophecies, and see if we 
have any evidence of their fulfillment. " Ye shall eat the flesh 
of your sons, and the flesh of your daughters shall ye eat." (Levit. 
xxvi. 29.) "The tender and delicate woman among you, which 
would not adventure to set the sole of her foot upon the ground 
for delicateness and tenderness, her eye shall be evil toward the 
husband of her bosom, and toward her son, and toward her 
daughter .... for she shall eat them for want of all things 
secretly in the siege and straitness, wherewith thine enemy shall 
distress thee in thy gates." Deut. xxviii. 56, 57. 

The first of these predictions was written about fifteen hun- 
dred and sixty, the last about fifteen hundred and twenty, years 
before the siege of Jerusalem, during which there was a memo- 
rable instance (how many such sad cases there were we know 
not;) of a mother eating her infant son. They were also ful- 
filled at other times as stated below. Again : " So that the gen- 
eration to come of your children that shall rise up after you, and 
the stranger that shall come from a far land, shall say, when 
they see the plagues of that land, and the sicknesses which the 
Lord hath laid upon it ... . Even all nations shall say, Where- 
fore hath the Lord done thus unto this land? what meaneth 
the heat of this great anger ?" Deut. xxix. 22, 24. 

This prophecy was uttered about fourteen hundred and fifty 
years before Christ. About three thousand two hundred and 
thirty years afterwards, that is in 1783-85, the famous Comte de 
Volney, an unbeliever in the Bible, travelled in the East ; and in 
1787 he published an account of what he had seen in Syria and in 
Egypt. In some of his reflections on the first-named country, he 
fulfils, almost word for word, the prophecy which we have just 
quoted : " Good God ! from whence proceed such melancholy revo- 
lutions ? For what cause is the fortune of these countries so strik- 
ingly changed? Why are so many cities destroyed? Why is not 

1. What do these predictions seem like ? 

2. What prophecies are here quoted? 

3. When were they written ? 

4. What is predicted of the stranger? 

5. How long before Christ was this written? 

6. What infidel fulfilled it? 



78 



LESSON XV. 



that ancient population reproduced and perpetuated ? I wandered 
over the country. I traversed the provinces. I enumerated the 
kingdoms of Damascus and Idumea, of Jerusalem and Samaria. 
This Syria, said I to myself, now almost depopulated, then con- 
tained a hundred cities, and abounded with towns, villages, and 
hamlets. What has become of so many productions of the hands 
of man ?" &c. Voyage en Syrie et Egypt, par C. N. Volney. 

Of the many predictions (estimated at nearly two hundred) 
relating to the Jewish nation, we cite a few only. 

I. When Abraham was childless, and in human probability 
likely to remain so, it was promised that a great nation should 
descend from him: "Now the Lord had said unto Abram, 
Get thee out of thy country, and from thy kindred, and from thy 
father's house, unto a land that I will shew thee : and I will 
make of thee a great nation, and I will bless thee, and make 
thy name great ; and thou shalt be a blessing : and I will bless 
them that bless thee, and curse him that curseth thee : and in thee 
shall all families of the earth be blessed .... And I will make 
thy seed as the dust of the earth : so that if a man can number 
the dust of the earth, then shall thy seed also be numbered .... 
And he brought him forth abroad, and said, Look now toward 
heaven, and tell the stars, if thou be able to number them: 
and he said unto him, So shall thy seed be .... And I will make 
my covenant between me and thee, and will multiply thee 
exceedingly." (Gen. xii. 1-3, xiii. 16, xv. 5, xvii. 2.) That these 
and other predictions to the same extent were fulfilled, we have 
ample evidence ; for a fuller exhibition of which we must refer 
to the volumes cited. "And the children of Israel were fruitful, and 
increased abundantly, and multiplied, and waxed exceedingly 
mighty ; and the land was filled with them .... Who can count 
the dust of Jacob, and the number of the fourth part of Israel ? 
The Lord your God hath multiplied you, and, behold, ye are this 
day as the stars of heaven for multitude .... Thy fathers went 
down into Egypt with threescore and ten persons ; and now the 

1. How many predictions about the Jews are there ? 

2. Where was Abram to go ? 

3. What was he to be made? 

4. Who were to be blessed in him? 

5. Were all these prophecies fulfilled ? 

6. What is said of the numbers of the Jews ? 



FULFILLED PROPHECIES: JUDEA; THE JEWS. 79 

Lord thy God hath made thee as the stars of heaven for multi- 
tude." Ex. i. 7 ; Num. xxiii. 10 ; Deut. i. 10, x. 22. 

II. It was promised that the posterity of Abraham, Isaac, and 
Jacob should possess the land of Canaan, and for their sins should 
be expelled from it. Some of them possessed it for more than a 
thousand years ; they were driven from it after a siege which, as 
we have seen, was also foretold ; and they are still wanderers on 
the face of the earth. 

III. Josiah was announced by name about three hundred and 
fifty years before he was born : " And he cried against the altar 
in the word of the Lord, and said, O altar, altar! thus saith the 
Lord ; Behold, a child shall be born unto the house of David, 
Josiah by name ; and upon thee shall he offer the priests of the 
high places that burn incense upon thee, and men's bones shall 
be burnt upon thee." (1 Kings xiii. 2.) For the fulfillment of 
this prophecy, read 2 Kings xxiii. 15, 16. 

IV. The conquests of Nebuchadnezzar, and the captivity of 
the Jews in consequence thereof, were prophesied by Jeremiah, 
xxvii. 1-6, &c. 

V. Isaiah (ii. 18-21,) predicted the overthrow of idolatry 
among the Jews ; and they never practised it after their return 
from the Babylonish captivity, more than two hundred years 
afterwards. The following is an excellent summary of some of 
the prophecies relating to the Jewish nation. " The twenty- 
eighth chapter of the Book of Deuteronomy contains a series 
of most striking predictions relative to the Jews, which are 
being fulfilled to this very day. Bishop Newton and Dr. Graves 
have shown its accomplishment at great length. Some of its 
leading features only can be here noticed. The great lawgiver 
of the Jews foretold that they should be removed into all the 
kingdoms of the earth — scattered among all people, from one end 
of the earth even unto the other, — find no ease or rest, — be oppressed 
and crushed always, — be left few in number among the heathen, — 
pine away in their iniquity in their enemies' land, — and become an 

1. What is said of the land of Canaan? 

2. What is said of Josiah? 

3. What was predicted in Jeremiah xxvii. 1-6? 

4. What was predicted in Isaiah ii. 18-21? 

5. What summary is mentioned above ? 

6. What do we find in Deuteronomy xxviii.? 



80 LESSON XV. 

astonishment, a proverb, and a by-word unto all nations. These pre- 
dictions were literally fulfilled during their subjection to the 
Chaldeans and Romans ; and, in later times, in all nations where 
they have been dispersed. Moses foretold that their enemies 
would besiege and take their cities ; and this prophecy was ful- 
filled by Shishak, king of Egypt, Shalmaneser, king of Assyria, 
Nebuchadnezzar, Antiochus Epiphanes, Sosius, and Herod, and 
finally by Titus. Moses foretold that such grievous famines 
should prevail during those sieges, that they should eat the flesh 
of their sons and daughters. This prediction was fulfilled about 
six hundred years after the time of Moses, among the Israelites, 
when Samaria was besieged by the king of Syria ; again, about 
nine hundred years after Moses, among the Jews, during the 
siege of Jerusalem before the Babylonish captivity ; and finally, 
fifteen hundred years after his time, during the siege of Jeru- 
salem by the Romans. Though the Hebrews were to be as the 
stars of heaven for multitude, Moses predicted that they should 
be few in number; and his prophecy was fulfilled: for in the 
last siege of Jerusalem, Joseph us tells us that an infinite multi- 
tude perished by famine ; and he computes the total number 
who perished by it and by the war in Jerusalem, and other parts 
of Judea, at one million two hundred and forty thousand four 
hundred and ninety, besides ninety-nine thousand two hundred 
who were made prisoners, and sold unto their enemies for bondmen 
and bondwomen : and after their last overthrow by Hadrian, many 
thousands of them were sold ; and those for whom purchasers 
could not be found (Moses had foretold that no man would buy 
them) were transported into Egypt, where they perished by 
shipwreck or famine; or were massacred by the inhabitants. 
Since the destruction of Jerusalem they have been scattered 
among all nations, among whom they have found no ease, nor have 
the soles of their feet had rest; they have been oppressed and spoiled 
evermore, especially in the East, where the tyranny exercised 
over them is so severe as to afford a literal fulfilment of the 

1. What did Moses foretell of their cities? 

2. Who fulfilled these prophecies ? 

3. What did Moses predict respecting famines? 

4. When were these prophecies fulfillled? 

5. What did Moses predict of their numbers? 

6. What has occurred since the destruction of Jerusalem? 



FULFILLED PROPHECIES : JUDEA; THE JEWS. 81 

prediction of Moses that, thy life shall hang in doubt before thee, 
and thou shalt fear day and night, and shalt have none assurance 
of thy life. (Deut. xxviii. 66.) Yet, notwithstanding all their 
oppressions, they have still continued a separate people, without 
incorporating with the natives; and they have become an astonish- 
ment and a by-word among all the nations, whither they have been 
carried, since the punishment has been inflicted. The very name 
of a Jew has been used as a term of peculiar reproach and infamy. 
Finally, it was foretold that their plagues should be wonderful, 
even great plagues, and of long continuance. And have not their 
plagues continued more than seventeen hundred years? In 
comparison of them, their former captivities were very short : 
during their captivity in Chaldaea, Ezekiel and Daniel prophe- 
sied ; but now they have no true prophet to foretell the end of 
their calamities. What nation has suffered so much, and yet 
endured so long? What nation has subsisted as a distinct 
people in their own country so long as the Jews have done in 
their dispersion into all countries ? And what a standing miracle 
is thus exhibited to the world in the fulfilment at this very time 
of prophecies delivered considerably more than three thousand 
years ago ! What a permanent attestation is it to the divine 
legation of Moses!" Home's Introd., I., sec. iii., ch. iv. 

1. Have the Jews continued a separate people? 

2. How has the name of Jew been used? 

3. How long have their plagues continued? 

4. Has any other nation survived such sufferings ? [nations ? 

5. Has any other nation been kept separate among other 

6. What attestation is furnished by these truths? 



82 LESSON XVI. 

LESSON XYI. 

Fulfilled Prophecies: The Jews. 

We have thus cited some of the most striking prophecies con- 
nected with the Jews and proved their exact fulfilment : but we 
all have around us evidence of the most conclusive kind. " The 
preservation of the Jews through so many ages," remarks Bishop 
Newton, " and the total destruction of their enemies, are won- 
derful events ; and are made still more wonderful by being signi- 
fied beforehand by the spirit of prophecy, as we find particularly 
in the prophet Jeremiah (xlvi. 28) : ' Fear thou not, O Jacob my 
servant, saith the Loud : for I am with thee ; for I will make a 
full end of all the nations whither I have driven thee : but I will 
not make a full end of thee.' The preservation of the Jews is 
really one of the most signal and illustrious acts of divine pro- 
vidences. They are dispersed among all nations, and yet they are 
not confounded with any. The drops of rain which fall, nay, 
the great rivers which flow, into the ocean are soon mingled 
and lost in that immense body of water : and the same in all 
human probability would have been the fate of the Jews ; they 
would have been mingled and lost in the common mass of man- 
kind : but on the contrary, they flow into all parts of the world, 
mix with all nations, and yet keep separate from all. They 
still live as a distinct people ; and yet they no where live accord- 
ing to their own laws, no where elect their own magistrates, no 
where enjoy the full exercise of their religion. Their solemn 
feasts and sacrifices are limited to one certain place, and that 
hath been now for many ages in the hands of strangers and 
aliens, who will not suffer them to come thither. No people 
have continued unmixed so long as they have done, not only 
of those who have sent forth colonies into foreign countries, 

1. What have we cited and proved? 

2. What does Bishop Newton remark? 

3. How is it with the drops of rain and rivers? 

4. How is it with the Jews ? 

5. Have they their own laws and rulers? 

6. How is it with their place of worship ? 



FULFILLED PROPHECIES : THE JEWS. 83 

but even of those who have abided in their own country. The 
northern nations have come in swarms into the more southern 
parts of Europe ; but where are they now to be discerned and 
distinguished ? The Gauls went forth in great bodies to seek 
their fortune in foreign parts ; but what traces or footsteps of 
them are now remaining any where ? In France who can sepa- 
rate the race of the ancient Gauls from the various other people 
who from time to time have settled there ? In Spain who can 
distinguish exactly between the first possessors the Spaniards, 
and the Goths, and the Moors, who conquered and kept posses- 
sion of the country for some ages ? In England who can pre- 
tend to say with certainty which families are derived from the 
ancient Britons, and which from the Romans, or Saxons, or 
Danes, or Normans ? The most ancient and honourable pedi- 
grees can be traced up only to a certain period, and beyond that 
there is nothing but conjecture and uncertainty, obscurity and 
ignorance : but the Jews [and the descendants of Ishmael] can 
go up higher than any nation ; they can even produce their 
pedigree from the beginning of the world. They may not know 
from what particular tribe or family they are descended, but 
they know certainly that they all sprung from the stock of 
Abraham. And yet the contempt with which they have been 
treated, and the hardships which they have undergone in almost 
all countries, should, one would think, have made them desirous 
to forget or renounce their original ; but they profess it, they 
glory in it : and after so many wars, massacres, and prosecutions, 
they still subsist, they still are very numerous : and what but a 
supernatural power could have preserved them in such a manner 
as none other nation upon earth hath been preserved ? Nor is 
the providence of God less remarkable in the destruction of their 
enemies, than in their preservation. For from the beginning 
who have been the great enemies or oppressors of the Jewish 
nation, removed from their own land, and compelled them into 
captivity and slavery ? The Egyptians afflicted them much, and 

1. What has been the case with the northern nations? 

2. What is said of the ancient Gauls? 

3. What is said of the races in Spain ? 

4. What of the derivation of families in England? 

5. How is it with the pedigree of the Jews? 

6. In what else is the providence of God to be seen? 



84 LESSON XVI. 

detained them in bondage several years. The Assyrians carried 
away captive the ten tribes of Israel, and the Babylonians after- 
wards the two remaining tribes of Judah and Benjamin. The 
Syro-Macedonians, especially Antiochus Epiphanes, cruelly 
persecuted them ; and the Romans utterly dissolved the Jewish 
state, and dispersed the people so that they have never been able 
to recover their city and country again. But where are now 
these great and famous monarchies which in their turns subdued 
and vanquished the people of God ? Are they not vanished as a 
dream, and not only their power, but their very names, lost in 
the earth? The Egyptians, Assyrians, and Babylonians were 
overthrown and entirely subjugated by the Persians : and the 
Persians (it is remarkable) were the restorers of the Jews, as 
w r ell as the destroyers of their enemies. The Syro-Macedonians 
were swallowed up by the Romans ; and the Roman empire, 
great and powerful as it was, was broken into pieces by the 
incursions of the northern nations ; while the Jews are subsist- 
ing as a distinct people at this day. And what a wonder of Pro- 
vidence is it that the vanquished should so many ages survive 
the victors, and the former be spread all over the world, while 
the latter are no more ! Nay, not only nations have been pun- 
ished for their cruelties to the Jews, but divine vengeance hath 
pursued even single persons who have been their persecutors 
and oppressors. The first-born of Pharaoh was destroyed, and 
he himself with his host was drowned in the sea. Most of those 
who oppressed Israel in the days of the Judges, Eglon, Jabin 
and Sisera, Oreb and Zeeb, and the rest, came to an untimely 
end. Nebuchadnezzar was stricken with madness, and the crown 
was soon transferred from his family to strangers. Antiochus 
Epiphanes died in great agonies .... Herod, who was a cruel 
tyrant to the Jew, died in the same miserable manner. Flaccus, 
governor of Egypt, who barbarously plundered and oppressed 
the Jews of Alexandria, was afterwards banished and slain. 
Caligula, who^ persecuted the Jews for refusing to pay divine 

1. Who carried away the ten tribes? 

2. Who carried away Judah and Benjamin? 

3. How did the Romans treat the Jews? 

4. What became of these nations? 

5. What is a wonder of Providence ? 

6. What single enemies of the Jews are named? 



FULFILLED PROPHECIES: THE JEWS. 85 

honours to his statues, was murdered in the flower of his age, 
after a short and wicked reign. But where are now, since they 
have absolutely rejected the gospel, and been no longer the pecu- 
liar people of God, where are now such visible manifestations 
of a divine interposition in their favour?" Disserts, on the 
Prophecies, VIII. 

It was forcibly replied by the Great Conde to some infidel 
objections, that "it was perfectly vain to assail the credibility of 
the Christian revelation so long as so singular a miracle as that 
of the existing Jewish people could be alleged in its support." 
It was the verdict of one well acquainted with the value of 
evidence, the late Lord Chancellor Erskine, that "the universal 
dispersion of the Jews throughout the world, their unexampled 
sufferings, and their wondrous preservation, would be sufficient 
to establish the truth of the Scriptures, if all other testimony were 
sunk to the bottom of the sea." 

Jesus Christ. — So numerous are the predictions concerning 
the Messiah that we are told, " to him give all the prophets wit- 
ness" (Acts x. 43), and that "the testimony of Jesus is the spirit 
of prophecy" (Rev. xix. 10). Christ himself says: "For had yc 
believed Moses ye would have believed me : for he wrote of me" 
(John v. 46) ; " all things must be fulfilled which were written in 
the law of Moses, and in the prophets, and in the psalms, con- 
cerning me" (Luke xxiv. 44). These prophecies commence 
with the promise given shortly after the fall (Gen. iii. 15) and 
close with the last chapter of the Revelation. Let us consider 
some of these. 

I. Jacob declared: "The sceptre shall not depart from Judah, 
nor a lawgiver from between his feet, until Shiloh come" (Gen. 
xlix. 10). For more than eighteen hundred years the sceptre 
has departed from Judah, and the once roval tribe has been in 
captivity to many nations. Is it not marvellous then, that the 
Jews esteem this prophecy unfulfilled? 

II. Daniel predicted the time of the Messiah's appearance 



1. Do these interpositions still continue? 

2. What did the Great Conde say? 

3. What did Lord Erskine say 9 

4. What is said in Acts x. 43 ? 

5. What does Christ say in John v. 46? 

6. What predictions of Jacob and Daniel are quoted? 



80 LESSON XVI. 

and death (ix. 24, 27); and the event was according to the 
prophecy. 

III. Micah names the place where he was to be born : " But 
thou, Beth-lehem Ephratah, though thou be little among the 
thousands of Judah, yet out of thee shall he come forth unto me 
that is to be Ruler in Israel ; whose goings forth have been from 
of old, from everlasting." v. 2. 

IV. Isaiah predicted that the Messiah should be born of a 
virgin (vii. 14), and should be a descendant of David (ix. 6, 7, 
xi. 1, 2) ; should not possess outward attractions which elicit the 
admiration of those who love the things of the world (liii. 1, 2, 3,) ; 
should be "for a stone of stumbling and for a rock of offence'' 
(viii. 14) ; should preach the gospel to the poor, heal the broken- 
hearted, preach deliverance to the captives, and recovering of 
sight to the blind, and set at liberty them that are bruised 
(lxi. 1, and Luke iv. 18) : and many other things did Isaiah 
predict of him (see especially chapter liii.), all of which were 
fulfilled. 

V. The Messiah was to die, but not to see corruption ; and 
was to be raised from the dead to God's right hand, there to reign 
in glory for evermore. Ps. xvi. 10, 11, lxviii. 18; Isa. ix. 7; 
Matt. xx. 19, xxviii. 1-7, 18; Mark xvi. 19; Luke xxiv. 50, 51; 
Acts i. 9; 1 Cor. xv. 4. 

Compare especially the minute prophecies in Psalm xxii. 7, 
8, 12-18, lxix. 21, with the accounts of what occurred more than 
a thousand years afterwards, recorded by Matthew xxvii. 29-31, 
34, 35, 41-43; Mark xv. 17-20, 24, 36; Luke xxiii. 34-37 and 
John xix. 2, 3, 23, 24, 28-30. 

It has been well said of the predictions contained in the Old 
Testament respecting the advent, life, doctrine, sufferings, death, 
resurrection, and ascension of Jesus Christ, that " such a variety 
of circumstances predicted concerning one person so many years 
before he was born, and of such an extraordinary nature,— all 
accomplished in Christ, and in no other person that ever 



1. What does Micah name? 

2. What does Isaiah predict? 

3. What was to follow the death of the Messiah? 

4. Where are the minute prophecies referred to? 

5. Where do we find their fulfillment stated? 

6. What is said of the predictions respecting Christ? 



FULFILLED PROPHECIES: THE JEWS. 87 

appeared in the world, — point him out with irresistible evidence 
as the Messiah, the Saviour of mankind. If only one single 
man had left a book of predictions concerning Jesus Christ, and 
had distinctly and precisely marked out the time, place, manner, 
and other circumstances of his advent, life, doctrine, death, resur- 
rection, and ascension ; — a prophecy, or series of prophecies, so 
astonishing, so circumstantial, so connected, would be the most 
wonderful thing in the world, and would have infinite weight. 
But the miracle is far greater : for here is a succession of men, for 
four thousand years, who were widely separated from each other 
by time and place, yet who regularly, and without any variation, 
succeeded one another to foretel the same event. Here, therefore, 
the hand of God is manifest; and Jesus Christ is evidenced to be 
the Messiah. Since the beginning of the world all the prophecies 
have been present to his mind : he has taken from them all that 
seemed contradictory when not considered in respect to him ; he 
has equally accomplished them whether the thing predicted con- 
cerning him were humiliating or divine ; and has demonstrated 
that he is the centre and end of them all, by reducing them to 
unity in his own person .... Among the predictions of the 
prophets there are some that cannot be repeated, and which are 
so annexed to certain times and places, that they cannot be 
imitated by &fahe Messiah. It was necessary, for instance, that 
the true Messiah should come into the world before the destruc- 
tion of the second temple, because he was to teach there. It was 
necessary that he should lay the foundations of the church in 
Jerusalem, because from Mount Sion it was to be diffused over 
the whole world." It was necessary that the dispersion of the 
Jews should follow their rejection of him, because it was one of 
the threatened punishments of their wilful blindness. " Finally, 
it was necessary that the conversion of the Gentiles should be his 
w r ork or that of his disciples, since it is by this visible mark that 
the prophets point him out. Now the temple is no more ; Jeru- 
salem is possessed by strangers ; the Jews are dispersed, and the 

1. What would have been a wonderful thing? 

2. What miracle is far greater ? 

3. How is Christ proved to be the Messiah ? 

4. At what time must the Messiah have appeared? 

5. Why was the dispersion of the Jews necessary? 

6. By whom were the Gentiles to be converted? 



88 LESSON XVI. 

Gentiles are converted. It is clear, therefore, that the Messiah 
is come: but it is not less manifest that no one else can repeat 
the proofs which he has given of his coming ; and, consequently, 
no one else can accomplish what the prophets foretold would he ful- 
filled by the Messiah." Home's Introd., I., sect, iii., ch. iv. 

1. Have many of the Gentiles been converted ? 

2. Is it clear that the Messiah has come ? 

3. Can the proof ever be repeated ? 

4. Should not this evidence convince the Jews ? 

5. Must it be their hearts which are at fault ? 

6. Should Christians labour for their conversion ? 



FULFILLED PROPHECIES: PROPHECIES BY CHRIST. 89 

LESSON XYII. 

Fulfilled Prophecies: Prophecies by Christ. 

I. Christ predicted his own death, and the attendant circum- 
stances : " Then he took unto him the twelve, and said unto 
them, Behold, we go up to Jerusalem, and all things that are 
written by the prophets concerning the Son of man shall be 
accomplished. For he shall be delivered unto the Gentiles, and 
shall be mocked, and spitefully entreated, and spitted on ; and 
they shall scourge him, and put him to death." Luke xviii. 
31-33. See also Matt. xvi. 21, xx. 18, 19 ; Mark x. 33, 34. 

II. He predicted that he would be betrayed, and the person 
by whom ; the night in which he would be thus treacherously 
dealt with; and that all his disciples should forsake him: "the 
Son of man shall be betrayed ;" "then said Jesus unto him, That 
thou doest, do quickly;" "all ye shall be offended because of me 
this night." Matt. xx. 18, xxvi. 31 ; John xiii. 27. 

III. He predicted his denial by reter, with its attendant cir- 
cumstances. Matt. xxvi. 34. 

IV. He predicted his resurrection on the third day (Matt. 
xvi. 21 ) ; and that after he was risen he would go before his 
apostles into Galilee. Matt. xxvi. 32 ; which was fulfilled. Matt, 
xxviii. 16, 17. 

V. He predicted the descent of the Holy Ghost on the apostles, 
and the place where this would occur (Luke xxiv. 49) ; and the 
miraculous powers which his disciples should receive. Mark 
xvi. 17, 18. 

VI. "Take heed," says Christ, "that no man deceive you. 
For many shall come in my name, saying, I am Christ ; and shall 
deceive many .... For there shall arise false Christs, and false 
prophets, and shall shew great signs and wonders; insomuch 

1. What prophecies are quoted in Section I.? 

2. Name those in Section II. 

3. Name those in Section III. 

4. Name those in Section IV. 

5. Name those in Section V. 

6. Name those in Section VI. 

8* 



90 



LESSOR XVII. 



that, if it were possible, they shall deceive the very elect." Matt. 
xxiv. 4, 5, 24. 

In less than two years after these predictions were uttered, 
their fulfillment began. Simon Magus professed to be the Son 
of God; Dositheus, a Samaritan, pretended to be the Christ 
foretold by Moses ; Theudas, about ten years after the death of 
Christ, promised to divide the waters of Jordan, as an evidence 
that he was a prophet. " By such speeches," says Josephus, 
" he deceived many." The words of Christ's prophecy. 

VII. " Ye shall hear of wars, and rumours of wars : see that 
ye be not troubled : for all these things must come to pass, but 
the end is not yet. For nation shall rise against nation, and 
kingdom against kingdom." (Matt. xxiv. 6, 7.) At this time 
the Jews were at peace abroad and at home ; but in a short 
space afterwards rumours of war suspended the labours of 
agriculture. Alexandria, Csesarea, Damascus, Ptolemais, Tyre, 
and other cities inhabited by Jews and Heathens in common, 
became the scenes of warfare and violent death. " The dis- 
orders all over Syria," remarks Josephus, " were terrible. For 
every city was divided into parties armed against each other ; 
and the safety of the one dependent on the destruction of the 
other. The days were spent in slaughter, and the nights in 
terror." 

VIII. There shall be famines and pestilences, and earthquakes 
in divers places (Matt. xxiv. 7). In accordance with this proph- 
ecy there followed famines in Judea and Italy ; pestilences in 
Babylon, Eome, and other places ; earthquakes in Judea, Crete, 
Italy, and Asia Minor. 

IX. " And great signs shall there be from heaven" (Luke xxi. 
11). For particulars respecting the fulfillment of this prophecy, 
see Josephus's Wars, &c, of the Jews, Book iv., ch. iv., or 
Mcllvaine's Evidences (to which we are often indebted). The 
great heathen historian Tacitus tells us : " There were many 
prodigies presignifying their ruin which were not to be averted 

1. "Who did Simon Magus profess to be? 

2. Who did Dositheus profess to be? 

3. What does Josephus say of Theudas? 

4. Name the prophecies in Section VII. 

5. Name those in Section VIII. 

6. What authorities are referred to in Section IX.? 



FULFILLED PEOPHECIES : PEOPHECIES BY CHEIST. 91 

by all the sacrifices and vows of that people." Hist., Book V., 
ch. ix.-xxiii. 

X. " Before all these they shall lay their hands on you, and 
persecute you, delivering you up to the synagogues, and into 
prisons, being brought before kings and rulers for my name's 
sake." (Luke xxi. 12.) "Then shall they deliver you up to 
be afflicted, and shall kill you : and ye shall be hated of all 
nations for my name's sake ?" (Matt. xxiv. 9. ) "I will give you a 
mouth and wisdom, which all your adversaries shall not be able 
to gainsay nor resist." (Luke xxi. 15.) Compare with these 
predictions the record of persecution in the Acts of the Apostles : 
Saul making havoc of the church, entering into every house, 
haling men and women, and committing them to prison (Acts 
viii. 3); punishing them oft in every synagogue, and compel- 
ling them to blaspheme; persecuting them even unto strange 
cities (Acts xxvi. 11); Peter and John delivered to councils; 
Paul brought before kings; Paul and Silas imprisoned and 
beaten; and (according to some early traditions) all of the 
apostles (save John) put to a violent death. Those who 
murdered Stephen w r ere "not able to resist the wisdom and 
the spirit by which he spake" (Acts vi. 10) ; the jailer of Paul 
and Silas was converted by their instrumentality (Acts xvi. 30) ; 
and three thousand souls were added to the church in one day. 
Acts ii. 41. 

XL He predicted the destruction of Jerusalem, and that not 
a stone of the temple should be left standing. Matt. xxiv. 2 ; 
Mark xiii. 2. 

XII. He predicted that Jerusalem should be "compassed 
with armies" (Luke xxi. 20); that "the abomination of deso- 
lation" (Matt. xxiv. 15), — the images to which idolatrous wor- 
ship was paid on the Roman standards,— should stand in the 
holy place. 

XIII. " For the days shall come upon thee that thine enemies 
shall cast a trench about thee" (Luke xix. 43). This, from the 

1. What prophecies are quoted in Section X.? 

2. Prove that they were fulfilled. 

3. What prophecies are quoted in Section XL ? 

4. Name those in Section XII. 

5. What prophecy is quoted in Section XIII. ? 

6. Why did this seem unlikely to occur ? 



92 LESSON XVII. 

situation of the city, and the needlessness of the measure, was 
exceedingly improbable ; yet it was fulfilled. 

XIV. He declared that "Jerusalem shall be trodden down of 
the Gentiles until the times of the Gentiles be fulfilled." (Luke 
xxi. 24.) How wonderfully has this prophecy been fulfilled 
even unto this day! How can we account for the fact that 
unbelievers are allowed by the great Christian nations to retain 
possession of a place so dear to Christians, unless we admit that 
so God wills it? Only a few years since (1854-56), we beheld 
the strange spectacle of two Christian powers (England and 
France) uniting their armies to prevent another Christian nation 
(Eussia) from carrying out measures which, humanly speaking, 
would have resulted in rescuing Jerusalem from its Turkish 
masters. " It is well ascertained," remarks Bishop Mcllvaine, 
" by corresponding passages of the Bible, that by this expression, 
the times of the Gentiles being fulfilled, was intended the universal 
ingathering of the nations to the faith of Christ. This has not 
yet arrived. Jerusalem is still trodden down of the Gentiles, 
just as she has been ever since the ploughshare of the Roman 
desolation was first driven over the ruins of her temple. The 
hand of Providence, in the uninterrupted fulfillment of this pre- 
diction down to the present time, is wonderfully manifest. Two 
things are especially to be noted in the prophecy : first, that the 
Jews were never to be re-established in Jerusalem ; and, secondly, 
that it was not only to be in possession of, but to be trodden down 
of, the Gentiles," until the times of the Gentiles should be fulfilled. 
That the Jews have never been re-established in Jerusalem since 
its destruction, has not been owing to any want of desperate effort 
on their part; nor because the power of the Gentiles has not been 
vigorously employed in their behalf. In about sixty-four years 
after their almost total expulsion from Judea, under the con- 
quest of Titus, Jerusalem was partially rebuilt by the Emperor 
Adrian. A Roman colony was settled there, and all Jews were 
forbidden, on pain of death, to enter therein, or even to look at 

1. What prophecy is quoted in Section XIV.? 

2. Has this prophecy been fulfilled to this day ? 

3. What occurred in 1854-56? 

4. What is understood by this prophecy ? 

5. What is the first thing to be noted ? 

6. What is the second thing to be noted ? 



FULFILLED PROPHECIES: PROPHECIES BY CHRIST. 93 

the city from a distance. Soon after this the Jews revolted with 
great fury, and made a powerful effort to recover their city from 
the heathen. They were not subdued again without great loss 
to the Romans and immense slaughter among themselves. In 
the reign of Constantine the Great their effort was repeated, and 
terminated, as before, in perfect defeat, with increased massacre 
and oppression. But in the persecution of the nephew of Con- 
stantine, their zeal for the rebuilding of their temple was asso- 
ciated with the determination of the Emperor Julian [a.d. 331- 
363] to overthrow Christianity; and between the power of a 
Roman sovereign with a victorious army at his feet, and the 
exulting enthusiasm of the whole remnant of the Jewish people, 
a union was formed for the single object of rearing up the temple 
with its ancient ritual, and of planting around it a numerous 
colony of Jews, which, to all human judgment, bore the assur- 
ance of complete success. The grand object of Julian was to 
convert ' the success of his undertaking into a specious argument 
against the faith of prophecy and the truth of revelation.' (Gibbon.) 
A decree was issued to his friend Alypius that the temple of 
Jerusalem should be restored in its pristine beauty. To the 
energies of Alypius was joined the support of the governor of 
Palestine. At the call of the emperor, the Jews from all the 
provinces of the empire assembled in triumphant exultation on 
the hills of Zion. Their wealth, strength, time, even their most 
delicate females, were devoted with the utmost enthusiasm to 
the preparation of the ground, covered then with rubbish and 
ruins. But was the temple rebuilt ? The foundations were not 
entirely laid! Why? Was force deficient? or zeal, or wealth, 
or perseverance, when Roman power and Jewish desperation 
were associated? Nothing was lacking. 'Yet/ says Gibbon, 
' the joint efforts of power and enthusiasm were unsuccessful, 
and the ground of the Jewish temple still continued to exhibit 
the same edifying spectacle of ruin and desolation.' There 
was an unseen hand which neither Jews nor emperors could 

1. Did the Jews quietly endure the Roman yoke? 

2. Who determined to overthrow Christianity? 

3. What order was given to Alypius ? 

4. Who assembled on the hills of Zion ? 

5. What did the Jews devote to this object? 

6. Was the temple rebuilt ? 



94 LESSON XVII. 

overcome. The simple account of the defeat of this threaten- 
ing enterprise of infidelity is thus given by a heathen historian 
of the day, a soldier in the service, and a philosopher in the 
principles, of Julian. ' Whilst Alypius, assisted by the governor 
of the province, urged with vigour and diligence the execution 
of the work, horrible balls of fire breaking out near the founda- 
tion, with frequent and reiterated attacks, rendered the place, 
from time to time, inaccessible to the scorched and blasted work- 
men ; and the victorious element continuing in this obstinately 
and resolutely, bent, as it were, to drive them to a distance, the 
undertaking was abandoned.' (Ammianus Marcellinus) .... 
One writer, who published an account of this wonderful catas- 
trophe in the very year of its occurrence, boldly declared, says 
Gibbon, that its preternatural character was not disputed even 
by the infidels of the day. Another speaks of it thus : ' We are 
witnesses of it; for it happened in our time, not long ago. And 
now, if you should go to Jerusalem, you may see the founda- 
tions open ; and if you inquire the reason, you will hear no other 
than that just mentioned.' (Chrysostom.) .... Thus, during 
a period of seventeen hundred and sixty years, have the captiv- 
ities and dispersions and oppressions of the Jewish people, 
together with the desolate condition of their city and temple, 
most signally attested the prophetic character of our Lord." 
Evidences of Christianity, Lect. VIII. 

This is a subject of great interest not only to the student of 
the Bible but also to the historical reader, and we commend it 
to your further researches. 

1. What heathen historian is quoted ? 

2. What drove the workmen away? 

3. What does Gibbon say ? 

4. When were these accounts written ? 

5. What does Chrysostom say ? 

6. What does the history of the Jews attest? 



THE PROPAGATION OF CHRISTIANITY, ETC. 95 



LESSON XVIII. 

The Propagation of Christianity a Proof of its Divine 
Origin. 

To all human apprehension nothing could be more hopeless 
than the attempt by the early preachers of the faith to intro- 
duce Christianity into the world, not only as a new religion, but 
as the only true religion; the one which was designed to super- 
sede all existing forms of worship. Of all the creeds then known, 
no one save the Jewish religion, which made no effort to sup- 
plant false forms of faith, claimed to be the only one which had 
a divine right to demand universal acceptance. Whilst to a cer- 
tain, or rather uncertain, extent tolerant in matters of religion, 
the adherents of the various creeds were prompt to resent any 
want of respect to the objects of their worship. Had Christi- 
anity been conciliatory, it might have escaped persecution ; but 
its claims to exclusive obedience aroused opposition in every 
quarter where it made itself known. " It appears to me," 
remarks Socrates, " that the Athenians do not greatly care what 
sentiments a man holds, provided he keeps them to himself; but 
if he attempts to instruct others then they are indignant," 

Let us then (referring for fuller information to Lardner, Home, 
Paley, Mcllvaine and Tullidge,) briefly consider the obstacles to 
the Propagation of Christianity. 

Obstacle I. : Judaism. — To the religious and political leaders 
of the Jews at the time of Christ, what could be more offensive 
than the doctrines of the Gospel ? Was this great nation, with 
a past history so illustrious, with a prospective future so splendid, 
to be told that their Messiah, instead of leading them to con- 
quest and glory, had died ignominiously on a cross, and thereby 

1. What appeared to be hopeless? 

2. What creed claimed to be the only true one ? 

3. How far were the heathen tolerant ? 

4. How might Christianity have escaped persecution? 

5. What does Socrates say? 

6. What was the first obstacle to Christianity? 



96 



LESSON XVIII. 



purchased a participation in their own religious privileges and 
blessings for the Gentiles whom they despised ? 

" The very political calamities of the Jews, stinging and irri- 
tating their unsubmissive minds, had only intensified their 
fanatical expectation of victory through their ritual and law ; 
had only exasperated their scorn of a Messiah who should seek 
to rule by the truth and by love. The partial successes which 
they had realized,— in establishing synagogues in many of the 
cities to which their restless enterprise had impelled them ; in 
gaining numerous proselytes from the heathen ; in compelling 
the admiration of some of the higher philosophical minds for 
the grand simplicity in which their faith contrasted the mytho- 
logies ; in adapting through the Alexandrian school their doc- 
trines and rules to the language, and even in some degree to the 
spirit, of the Greeks ;— these had still further invigorated the 
tendency .... So Judaism confronted Paul; a perverted system, 
whose ancient glory now only gave energy to its ambitious plans, 
and its hatred and defiance of the Gospel he preached. Possess- 
ing the strength derived from great truths, it used that strength 
relentlessly against him. Retaining for its service a magnificent 
ritual ordained of God, it sought to make that a sheet of flame to 
consume the fruits of all his teachings. Error and verity were 
so intermingled in its practical frame ; piety and pride were so 
combined beneath its influence ; the lust of conquest had blended 
so intimately with religious veneration, that resistance to Christ 
seemed now to the Jew a matter of conscience, and his fiercest 
passions had the sanction of his religion. Inevitably therefore, 
by the essential contrariety of its tendency and temper, this 
was the first antagonist of the Gospel ; its first, and also, in some 
respects, its most effective and dangerous. It surrounded Paul 
in the synagogues. It even entered the churches. Peter him- 
self, and many of the Christians, yielded at intervals to its vast 
influence; and, with an extraordinary tenacity of life, where it 
seemed altogether subdued and obliterated, it still persistently 

1. What effect had the political calamities of the Jews? 

2. What invigorated them? 

3. What kind of system was Judaism? 

4. What is said of its ritual ? 

5. What were intermingled in its frame? 

6. Who yielded to it at intervals? 



THE PROPAGATION OF CHRISTIANITY, ETC. 97 

reappeared. So stubborn in its sphjt, so thorough in its dis- 
cipline, so fanatical in its zeal, and so fortressed with strength 
on every side, it was only the presence of an inspired apostle, 
and on]y the utmost courage of a will insphered as was Paul's 
in the will of the Most High, that could have predicted its abso- 
lute overthrow." R S. Storrs : Sermon on Missions, Oct. 1, 1861. 
Obstacle II.: Heathenism. — Perhaps the prevailing idea 
with regard to Heathenism, at the time of Christ's appearance on 
the earth, is that it was composed of a mass of worn out systems, 
despised by all but the poor and ignorant, and of but little autho- 
rity even with them. This is a great error. In the eloquent 
language of the divine whom we have just quoted: "Not even 
the most observant missionary who has passed his life in the 
midst of Heathenism as it now exists in India, for example, or 
the islands of the Pacific, who has seen it as he thinks in its 
whole omnipresent and voluminous power, surrounding the 
minds of a people like an atmosphere, inhaled anew with every 
breath, and mingling itself incessantly and inseparably with 
the currents of their life and the frame of their being, — not even 
he can appreciate the power which the antique forms of Heathen- 
ism had, when as yet no purer religion contrasted them on earth, 
except the incomplete and distasteful religion of the unhon- 
oured Jews ; when the foremost and most cultivated nations of 
the earth were as ardent in the maintenance of these forms of 
religion as the most uncivilized, and were only more stately, 
elaborate, and ingenious in their details of worship ; when every 
art and all agencies of commerce were auxiliary to them, all 
literature was full of them, and all statesmanship was their ser- 
vant; when, in a word, Heathenism in some form was the com- 
mon law and the common life of the inhabited world. It was 
at this time that Paul confronted it, at Ephesus and at Corinth, 
around the whole sweep of the Mediterranean. And though we 
cannot know, as he did, how immense and overwhelming a power 
it was, yet we, I think, may perceive this, in part, if we con- 

1. AVhat was the second obstacle to Christianity? 

2. What idea do many entertain of ancient Heathenism? 

3. What nations were under its influence? 

4. What is said of law and commerce? 

5. What of literature and statesmanship? 

6. What, in short, was Heathenism? 

G 9 



98 LESSON XVIII. 

sider some obvious facts. First of all, then, it is to be recog- 
nized by us that this Heathenism which so withstood Christi- 
anity was not an altogether artificial system in any .nation; that 
it grew out of real and even deep motions in the general mind, 
and was not in its substance a matter of chance or a creature of 
contrivance, least of all an arbitrary and fabricated arrangement 
either of state-craft or of priest-craft ; nay, that it had a certain 
real moral life in it, and was related not to depraved desire 
alone, to the lust and the pride which it never denied and too 
often defied, but related also, however insufficiently, to needs 
which the soul always feels to be inmost and knows to be abid- 
ing .... Then, further, it must be noticed that as existing in 
any nation it took the form most germane to that people, to its 
genius and spirit, to its circumstances and habits; and that 
everywhere it allied itself with whatever was strongest, what- 
ever most impressed and attracted men's minds. Thus in Greece, 
from the first, it enshrined itself in Art ; made eloquence its 
advocate ; was indebted for the memorable form which it assumed 
to the noble poetry in which its mythologies were melodiously 
uttered. It was there at the same time a philosophy for the 
studious, a cloister for the religious, a splendid spectacle and 
continual entertainment for the excitable populace. In Egypt, 
on the other hand, it folded around it the solemn gloom of those 
austere and mystic legends which told of the destruction of Orris 
by Typhon, or traced in long unfolding terrors, on the walls of 
the sealed and unsunned tomb, the path of the spirit from its 
birth to its judgment. In ?iome, the same power allied itself 
with politics, became a military force, selected and blessed the 
standards of the army, added sanctions to the laws and apotheo- 
sized the emperor. While eastward, in Assyria, it subsided to 
a sluggish and luxurious development, as it touched the plains 
whose wealth fed empires, and whose teeming tilth gave license 
to indolence. Everywhere, with spontaneous flexibility and 
precision, the special form of the Heathenism which prevailed 



1. What did Heathenism grow out of? 

2. What form did it take? 

3. How did it appear in Greece? 

4. What did it fold around it in Egypt? 

5. What did it ally itself to in Eome? 

6. What shape did it take in Assyria? 



THE PROPAGATION OF CHBISTIAXITY, ETC. 1)9 

was fitted to the needs and the temper of the people; adjusting 
itself to these as exactly as did the fleet and melting sea-wave 
to the cliffs and crags or the smooth sand-reaches against which 
in mobile might it played ... .So with all that was majestic and 
delightful in the past, — and we must not forget that the nations 
of the old world looked back into the past far more fondly than 
we do ; whose eyes, by Christianity, have been turned with a 
higher expectation towards the future, — with all that was charm- 
ing and inspiring in their past, their religion was identified. It 
came to them consecrated by the memories most precious. It 
was dear to them as the bond which connected their life with 
heroic ages ; which knit them to those great Fathers of the state 
who had learned from the gods their secrets of power as they 
walked with them familiarly in the morning of time. And yet, 
further, we must remember that, diverse as were the forms of 
Heathenism which severally obtained among the nations, no 
one of them was essentially isolated from or discordant with the 
others around it ; that the Greek might find much which to him 
was familiar in the worships of the East; that the Roman had 
no difficulty in opening his Pantheon to any god of all the 
tribes, — in giving, as Gibbon says, ' the freedom of the city' to 
all divinities ; that, as matter of fact, the interchanges of com- 
merce were continually bringing the different idolatries to blend 
with each other ; and that when Alexander, in his rapid con- 
quests, carried the Hellenic arts and influence over the East, 
the Western or Oriental heathenisms commingled, with ready 
affinities, to a singular extent. Thus all became modified, 
expanded, invigorated; and each, without losing its local pres- 
tige, derived a fresh access of strength from the others. In 
that very temple of Diana at Ephesus, beneath whose shadow 
Paul was writing, while the shrine was in all its conception 
Greek, and in all its execution of the loveliest of Greek styles, 
the image within was not the statue which a student of Phidias 
or Praxiteles would have chiseled of her who hunted with fly- 

1. What did Heathenism adjust itself to? 

2. How did the old world regard the past? 

3. What is said of the forms of Heathenism? 

4. What was the Roman willing to do? 

5. What is said of Alexander? 

6. What of the temple of Diana? 



100 • LESSON XVIII. 

ing nymphs on Arcadian hills, instinct with a vivid virginal 
authority ; it was a crude, rough image of wood, like those still 
seen in Eastern temples, — below, a simple pointed block covered 
with mystic animal figures ; above, a mass of many breasts. So 
it was then, in part, that Heathenism had power and supremacy 
on earth in the day of St. Paul ; a power incomparable by that 
which it now has among any people ; a supremacy almost literally 
unquestioned. It covered the earth ; embosomed in its influence 
all ranks and vocations ; moulded every institution ; infiltrated 
its forces into every thing human. Springing out of the heart 
and mind of mankind, it had in turn, from its place of poAver, 
wrought these to its likeness, and toned them to absolute sym- 
pathy with itself. It touched every class, and had its appeal 
for every person ; from the Sybarite to the Stoic ; from the pro- 
fligate Alcibiades to Socrates, who seemed almost a forerunner 
of the Lord .... Heathenism to many had thus the sacred- 
ness of a Faith. It was felt a real infidelity to deny it; a kind 
of atheism, from which sensitive men shrunk then as now, as 
from a denial of man's great birthright ; a piercing confession 
of spiritual orphanage. And the religion which thus grappled 
and held them by manifold ties, which engaged to itself on 
every side their affections and passions, and intermingled its 
subtile influence with all their letters, laws, and thoughts, had 
become the very life of their life to all the nations; till it was in 
fact attempting to remould their nature to disturb it. Pre-- 
eminently, too, in the century of Paul, when the prevalent 
forms of civilization were seen to have culminated, and when a 
shadowy but jealous unrest was invading men's minds and 
troubling their wills, a reaction had commenced toward the old 
forms of faith. It revealed itself widely in new-ardors of devo- 
tion. It questioned the tendencies of philosophical teaching. 
It had risen in some to a fanatical zeal, which sent them forth 
to encourage or enkindle the like in others ; so that Heathenism 
had begun to be preached as well as cherished, and instances of 

1. What is said of the power of Heathenism? 

2. What did it spring out of? 

3. How was a denial of it regarded? 

4. What had it become to all the nations? 

5. What kind of reaction had commenced? 

6. How did it show its strength? 



THE PROPAGATION OF CHRISTIANITY, ETC. 101 

conversion to the worship of the gods were exultingly chronicled. 
The 'Revival of Heathenism,' it might properly be called; and 
all the ancient fire of the system was stirring beneath and burst- 
ing through the smouldering embers, and preparing to spend 
itself w T ithin all new energy. This was not either a ' hurtless 
fire.' The passions of men, which, in its divorce of morality from 
religion, were all fostered by Heathenism ; the sensual lusts, 
which for those who were ensnared by them it hallowed and 
honored as a service to the gods; the cruelty, falsehood, and 
tyrannous self-will, of which it exalted the patterns to the 
heavens, and made its divinities the most signal examples ; — all 
these, not less than the more gentle sentiments, were the allies 
of its might now aroused for its defence. To assail it was to 
start these multiform, envenomed and many fangled passions 
to the deadliest resistance; so that Paul well knew, what history 
had shown, wdiat history afterward more fearfully illustrated, 
that when the hour of contest came there was no weapon in all 
the armory of human craft and human rage that would not be 
enlisted on the side of these religions ; that the shouting amphi- 
theatre would be stilled before the agonies of those torn by their 
beasts ; that the darkness of night would be lurid with the glare 
of their pitch-robed and burning victims. And yet, in view of 
all this, it was that the dauntless apostle unflinchingly affirmed 
that this whole Heathenism, so vast and various; so philosophic, 
poetic, and sensual by turns ; so ancient, so haughty, so cruel 
and passionate, and so replete with resources, should be shat- 
tered and exiled, and forever obliterated by the ' things which 
were not.' " Eev. Dr. Storrs : as above. 

Could any thing but a firm impression that the cause which 
he advocated had indeed God for its author, and therefore must 
prevail, have girded Paul and his fellow-apostles to the combat 
with such a foe? 

1. What were fostered bv Heathenism? 

2. What allies did it possess? 

3. What did Paul anticipate? 

4. Did this cause him to keep silent? 

5. AVhat did he affirm ? 

6. What must have influenced Paul and the other Apostles? 



102 



LESSON XIX. 



LESSON XIX. 



The Propagation of Christianity a Proof of its Divine 
Origin. 

Obstacle III. : The Influence of the Heathen Philo- 
sophers.— All of the schools of philosophy, however antago- 
nistic to each other, would, of course, unite in opposing 
doctrines which were calculated to teach men to desert their 
teachings for the truths of the gospel. The influence of these 
philosophers was greater than we can readily comprehend. 
" Whoever," remarks Lord Lyttelton, " pretended to learning 
or virtue was their disciple ; the greatest magistrates, generals, 
kings, ranged themselves under their discipline, were trained 
up in their schools, and professed the opinions they taught." 
(Conversion of St. Paul.) For a large body of men of learning, 
wealth, and social or political distinction, to set up a new school 
of philosophy which professed to be the exclusive teacher of 
important truths would have been deemed marvellous : in what 
light, then, must the attempt of a few obscure men, almost all of 
whom were without any of these advantages, to instruct the 
wise of the world have been regarded? Unaided by divine 
power, what would have been its probabilities of success? The 
question answers itself. 

Obstacle IV. : The Opposition of Kings, Governors, and 
other Magistrates. — The dreadful persecutions to which the 
Christians were subjected for refusing to deny their faith form 
the matter of some of the saddest chapters of Church history. 
" From the first discourse of the apostles," says Bishop Mcllvaine, 
"down to the three hundred and fifth year of the Christian era, 
persecution never entirely ceased; whilst its more public and 
general onsets followed one another in such close succession, 

1. What was the third obstacle to Christianity? 

2. What would the schools unite in? 

3. What does Lord Lyttelton remark? 

4. What would have been marvellous? 

5. What was the fourth obstacle to Christianity? 

6. Did the first persecutions extend over about 270 years? 



THE PROPAGATION OF CHRISTIANITY, ETC. 103 

that the church had hardly time to bury her dead before she 
was called to prepare more candidates, by thousands at a time, 
for the tortures and triumphs of martyrdom. The preaching of 
the apostles began at Jerusalem; and there also persecution 
began. Saul hunted Christians with the appetite of a blood- 
hound. Stephen was the first victim. Soon the brethren were 
scattered far and wide by the fury of the storm. James was 
slain with the sword; Peter imprisoned for execution; Paul 
scourged and stoned, and pursued so continually that in every 
city bonds and afflictions awaited him. Whatever Jewish hate, 
goaded on by a jealous priesthood, could do, was put in requisi- 
tion to crush the cause. All the devices that Koman governors, 
seconded by the superstitions and passions of the several nations 
of heathenism, could employ, were united in the one business of 
driving back the advancing cause of Christ. His disciples were 
calumniated as atheists ; enemies of man ; murderers and 
devourers of their own children ; and as guilty of the most 
loathsome and horrible practices. Instruments of torture were 
exhausted; Jews and Gentiles, soldiers, slaves, governors, and 
emperors racked their ingenuity to find out new ways of tempt- 
ing Christians to unfaithfulness, and, when they were steadfast, 
of increasing their agonies without hastening their death. 
Every province, and city, and village was a scene of martyr- 
dom. The great principle of the ruling powers was that this 
'superstition,' as they called it, must at all hazards be put down. 
1 In a short time the punishments of death were so common, 
that, as related by the writers of those times, no famine, pesti- 
lence, or war, ever consumed more men at a time.' The edict 
of Trajan, commanding the presidents to inflict capital punish- 
ment on all who would not renounce Christianity, was never 
abrogated while heathenism reigned in Rome. What persecu- 
tion was in the heart of the empire, it was also in Africa, Persia, 
Arabia, Cappadocia, Mesopotamia, Nicomedia, Phrygia, and in 
almost every place where the Christian name was known. 

1. What is said of the number killed? 

2. Where did preaching and persecution begin? 

3. Who were among the first victims? 

4. WHiat were Christians called ? 

5. What was the great principle of the rulers/ 

6. In what countries did persecution prevail? 



104 LESSON XIX. 

'Those who suffered for the cause of Christ — men, women, 
youths of both sexes — were so numerous as to be estimated only 
in the mass' .... Christians were often the victims of popular 
fury as well as of public edicts and imperial authority. Every 
odious slander was propagated against them for the purpose of 
instigating the rage of the populace .... Did a drought occur? 
It was a proverbial explanation that, 'if God refused rain, the 
Christians were in fault.' Did the Nile refuse its annual irriga- 
tion, or the Tiber overflow its banks? Did earthquakes or 
famine, or any other public calamity, excite the popular mind? 
A ready cause was in every mouth: the anger of the gods on 
account of the increase of Christianity. A ready sacrifice to pro- 
pitiate the offended deities was immediately resorted to — the 
slaughter of the Christians ! How the better-informed of society 
endeavoured to stimulate the mob to these hecatombs of inno- 
cent victims may be judged from the fact, that 'Porphyry, a 
man who wished to be accounted a philosopher, found a cause 
for the inveteracy of an infectious and desolating sickness in 
this, that Esculapius could not exert any effectual influence on 
the earth in consequence of the prevalence of Christianity.' 
Such, then, were the obstacles which opposed the propagation 
of the gospel. Who, in their anticipation, must not have said : 
'If this cause be of man, it must come to naught?' Either it 
must die a natural death in the obscurity of its birth, or be torn 
to pieces at the first onset of its foes, or else it must be of God, 
—protected and advanced by His power." Evid. of Chris., 
Lect. IX. 

Obstacle V. : The Opposition of the Priests of the Gen- 
tiles.— How great the influence of the Gentile priesthood was, 
may, to some extent, be judged from what has already been 
exhibited in our consideration of the vigorous condition of 
Heathenism at the commencement of the Christian era. " The 
religion of the nations," remarks the learned Gibbon, "was 
not merely a speculative doctrine, professed in the schools or 



1. What is said of the popular fury? 

2. What was said when a drought occurred? 

3. What when earthquakes or famines occurred? 

4. What sacrifice was resorted to ? 

5. What is said of Porphyry ? 

6. What was the fifth obstacle to Christianity? 



THE PROPAGATION OF CHRISTIANITY, ETC. 105 

preached in the temples. The innumerable deities and rites of 
polytheism were closely interwoven with every circumstance 
of business or pleasure, of public or of private life ; and it seemed 
impossible to escape the observance of them without, at the 
same time, renouncing the commerce of mankind. The im- 
portant transactions of peace and war were prepared or con- 
cluded by solemn sacrifices, in which the magistrate, the senator, 
and the soldier were obliged to participate." (Decline and Fall). 
" The Roman senate was always held in a temple or consecrated 
place. Before commencing business, every senator performed 
an act of homage to the gods of the nation. The several col- 
leges of the sacerdotal order in the single city of Rome, — the 
fifteen Pontiffs, the fifteen Augurs, the fifteen keepers of the 
Sibylline books, the six Vestals, the seven Epuli, the Flamens, 
the confraternities of the Salians and Lupercalians, &c, — furnish 
an idea of the strong establishment of the priesthood in an 
empire that embraced the known world. The dignity of their 
sacred character was protected as well by the laws as the man- 
ners of the country. ' Their robes of purple, chariots of state, 
and sumptuous entertainments attracted the admiration of the 
people; and they received from the consecrated lands and 
public revenue an ample stipend, which liberally supported the 
splendour of the priesthood, and all the expenses of the reli- 
gious worship of the state.' The great men of Rome, after their 
consularship and military triumphs, aspired to the place of 
pontiff or augur. Cicero confesses that the latter was the 
supreme object of his wishes. Pliny was animated with a 
similar ambition. Tacitus, the historian, after his praetorship, 
was a member of the sacerdotal order. The fifteen priests, 
composing the college of pontiffs, were distinguished as the 
companions of their sovereign. And as an evidence of what 
accommodations paganism must have had in Rome in the 
days of her glory, the number of its temples and chapels 
remaining in the three hundred and eightieth year after 

1. With what was polytheism interwoven? 

2. How were peace and war prepared and concluded? 

3. What sacred orders are mentioned ? 

4. In what style did the priests live? 

5. How were they protected and supported? 

6. Who desired to be pontiff or augur? 



106 LESSON XIX. 

the birth of Christ, when, for more than three centuries, 
Christianity had been thinning the ranks of its votaries, and 
for sixty years had been the established religion of the empire, 
was four hundred and twenty-four. In connection with all this 
organization and deep-rooted power of heathenism, consider its 
various tribes of subordinate agents and interested allies ; the 
diviners, augurs, and managers of oracles, with all the atten- 
dants and assistants belonging to the temples of a countless 
varity of idols; the trades whose craft was sustained by the 
patronage of image worship, such as statuaries, shrine-mongers, 
sacrifice-sellers, incense-merchants ; consider the great festivals 
and games by which heathenism flattered the dispositions of 
the people, and enlisted all classes and all countries in its 
support — the Circensian, and other grand exhibitions among 
the Eomans; the Pythian, Nemean, Isthmian and Olympic 
games, celebrated with great pomp and splendour in almost 
every Grecian city of Europe and Asia — the pride of the people, 
the delight of all the lovers of pleasure or of fame, intimately 
associated with and specially patronized by the religion of idols, 
and therefore directly attacked by all the efforts of Christianity. 
Then, say, what must have been the immense force in which 
the several priesthoods of all heathen nations were capable 
of uniting among themselves, and with the priests of the 
Jews, in the common cause of crashing a religion by whose 
doctrine none of them could be tolerated! That with all their 
various contingents they did unite, consenting in this one 
object, if in little else, of smothering Christianity in her 
cradle, or of drowning her in the blood of her disciples, 
all history assures us. How she survived their efforts; how 
the fishermen of Galilee could have overcome their whole array 
without the help of God, is a problem which infidelity only 
shows its own weakness in attempting to solve." (Mcllvaine's 
Evid., Lect. IX.) There is only one solution: God is stronger 
than man. 



1. How many heathen temples, &c. were there in Rome A.D. 380. 

2. What classes were allies of Heathenism? 

3. What games are mentioned? 

4. Did these priesthoods, &c. possess great power? 

5. Did they combine to destroy Christianity? 

6. Why did they not succeed? 



THE PROPAGATION OF CHRISTIANITY, ETC. 107 



LESSON XX. 

The Propagation of Christianity a Proof of its Divine 
Origin. 

Obstacle VI. : The Doctrines of Christianity.— What 
could be better calculated to bring the gospel into contempt 
than such doctrines as the unity of God, the sinfulness of 
idolatry, the casting away of all the cherished systems of 
philosophy, abstinence from pride, revenge, and the indul- 
gence of evil passions, and the zealous cultivation of humility, 
truth, and holiness? What but the influence of the Holy Spirit 
could enable such auditors to even understand what was meant 
by the doctrines of faith, repentance, and sanctification, and 
justification by the death and merits of a Saviour? 

Obstacle VII. : The Character of the Propagators of 
Christianity. — " We cannot imagine," says Tullidge, " an in- 
strumentality in itself more utterly inadequate to the effect, 
than when the first preachers of the Gospel, 'with no diadem 
but the crown of thorns, no sword but the sword of the Spirit,' 
went forth to subdue the nations to the obedience of Christ. 
A little company of poor, friendless fishermen! what were 
they to contend against all the prejudices, sins, and follies of 
mankind, the weight of learned authority, the advantages of 
birth, the edicts of the civil power, — in a word, against the 
combined hostility of the world ? The Gospel was a stumbling- 
block to the Jew, and to the Greek, foolishness. How could 
the haughty Pharisee and the worldly-minded Sadducee wel- 
come a religion which destroyed their hopes and humbled their 
pride? which required them to recognize the promised Son of 
David in the lowly Nazarene, and, renouncing their delusive 
expectations of earthly conquest and dominion under the banner 

1. What was the sixth obstacle to Christianity? 

2. Mention five of these doctrines. 

3. What were the first preachers of Christianity? 

4. What was the Gospel to the Jew and to the Greek? 

5. What opposers of the truth are mentioned ? 
G. What did Christianity require of them? 



108 LESSON XX. 

of Messiah, to embrace a life of poverty, self-denial, and perse- 
cution ? No wonder they turned from it with scorn and loath- 
ing. Nor were less difficulties to be encountered in the Gentile 
world. There, a cruel and licentious idolatry reigned supreme. 
It has been said, indeed, that the spirit of Polytheism was 
'mild and tolerant;' which being granted, it might be inferred 
that in it Christianity would find no obstable. The tolerance 
of the heathen, however, as in the case of the Romans, only 
extended to the occasional adoption, from motives of imagined 
interest, of the gods of the countries which they conquered, 
recognizing them as the tutelary deities of their particular dis- 
tricts .... The crime for which Socrates suffered martyrdom 
in refined and polished Athens was the promulgation of purer 
doctrines concerning God and Providence. Cicero but uttered 
the voice of Roman opinion when he pronounced it ' among the 
most necessary laws of every wise state, that no one, not except- 
ing strangers, should be allowed to offer worship to any gods 
excepting such as had received a public recognition.' If' the 
religion of Jesus could have admitted of a compromise ; could 
have consented, on the same terms with the worshippers of Isis 
and Mithras, to share the empty honors of a statue»or an altar, 
the obstacles in the way of its acknowledgment might have 
been overcome. But at the bidding of a few unlettered men, 
to displace the Jupiter of the Capitol for the Crucified of Judea, 
— yea, to hurl from their seats all the deities of the Pantheon, 
and account their whole religious system, though sanctioned 
by tradition, hallowed by patriotism, and radiant with unri- 
valled attractions of poetry and art, as a tissue of • fraud and 
bauble, this was a requirement which excited the astonishment 
and hatred of the heathen world, and especially incensed the 
pride and arrogance of Rome. In the schools of philosophy, 
also, fresh difficulties were to be met. Those schools were at this 
time more frequented than ever ; and the Portico and the Grove 
at Athens were the acknowledged thrones of the intellectual 

1. What reigned in the Gentile world? 

2. What is said of the tolerance of the heathen? 

3. For what did Socrates suffer? 

4. What did Cicero pronounce? 

5. Why would not Christianity be tolerated? 

6. What is said of the schools of philosophy? 



THE PROPAGATION OF CHRISTIANITY, ETC. 109 

world. Beneath the spell of the subtile and dazzling theories 
which were there elaborated, all the cultivated minds of hea- 
thendom cringed in willing thraldom. How vain then, appa- 
rently, to expect that the disciples of Plato and Aristotle would 
exchange their lofty speculations, reaching ' beyond the utmost 
bounds of human thought,'" for the humbling tenets of a reli- 
gion which taught that ' the wisdom of this world is foolishness 
with God!' Another element of opposition to the pure and 
uncompromising Gospel was found in the vices of an age which, 
according to all the pictures that have been drawn of it, seems 
to have exceeded the usual measure of corruption. Amid much 
exterior refinement, morality was unknown, and the most 
detestable vices everywhere prevailed. The world was one 
great temple of pollution. ' Darkness covered the earth, and 
gross darkness the people.' They did not ' like to retain God 
in their knowledge,' and He had given them up to a reprobate 
mind. Statesmen, philosophers, and priests, not less than the 
great body of the people, were shamelessly depraved. Their 
very amusements, — the gladiatorial shows, eagerly attended by 
women as well as men, in which hundreds and thousands of 
human victims were 

' Butchered to make a Roman holiday/ 

— sufficiently prove the brutality of their manners and the hard- 
ness of their hearts. These human victims, be it also noted, 
were fed on succulent diet for some weeks previous to the exhi- 
bition, in order that their veins, being full, might bleed more 
freely, for the greater gratification of the spectators ! The other 
leading nations of antiquity were not, indeed, stained with the 
cruelty which, it has been said, asserted the presence of the 
wolf's milk in the moral constitution of the masters of the world ; 
but Greeks as well as Romans not only practiced, but gloried in, 
abominations which we cannot even execrate by name. Such 
was the character of nations among whom the arts and literature 

1. How did philosophy influence the cultivated? [Christians? 

2. Could it be expected that the philosophers would become 

3. Mention another element of opposition. 

4. Were statesmen, philosophers, and priests depraved? 

5. What is said of the gladiatorial shows ? [nations ? 

6. Were the Greeks and Romans the best educated of the 

10 



110 LESSOR XX. 

flourished; and facts confirm what might reasonably be inferred, 
that nothing could be found in barbarian lands to relieve the 
sombre shades of the picture. If, without the vices of a corrupt 
civilization, other nations were under the spell of idolatries far 
more revolting, — 

' Things worse 
Than fables yet have feigned or fear conceived, — 
Gorgons and hydras, and chimeras dire.' 

"Where science and literature had shed their light, there was 
a point of approach, something to which the teachers of the 
new faith could appeal. But here ' a darkness that might be 
felt/ apparently rendered access hopeless." Triumphs of the 
Bible, Parti. 

"Who were they that received the commission, 'Go, preach 
the gospel to every creature/ and ' make disciples of all nations ?' 
Men adapted to such a mighty work in no single qualification 
except to show, in their weakness, that their success was alto- 
gether of God! They were neither philosophers, nor orators, 
nor educated men. They were from a class of mankind de- 
nominated by the ruling nations, barbarians ; they were of that 
nation among the barbarians whom all the rest of* the world 
particularly despised ; they were of that portion of the nation 
which was least esteemed by its own members. They were 
poor; without the least worldly consideration or influence. 
They were acquainted with no craft but that of publicans and 
fishermen. They had never learned any language but that of 
Galilee, and yet they were to preach to people of all languages. 
Such were the men whose work it was to assault the high and 
fenced walls of Judaism; to break the power of heathenism, 
though entrenched in the vices of the people ; upheld by the 
craft of their priesthoods ; defended by the power of all nations ; 
and sanctioned by the traditions of immemorial ages. Such 
were the men who were to go into the proud schools of philo- 

1. Were the other nations worse than the Greeks and the 

2. What was the commission of the apostles ? [Romans ? 

3. Were they, excepting Paul, uneducated men? 

4. Were they esteemed barbarians ? 

5. Had they wealth or influence? 

6. What did they attempt to break down? 



THE PROPAGATION OF CHRISTIANITY, ETC. Ill 

sophy; show their wisdom to be foolishness; teach their 
teachers ; bring out captives to the humble faith of the crucified 
Nazarene ; and baptise them in the name of the Father, and the 
Son, and the Holy Ghost. Consider the circumstances of depres- 
sion and discouragement in which they commenced this work. 
The enemies of their master had just succeeded in putting him 
to the shame of the cross, under accusation of capital guilt. 
Their taunting language to the agonizing victim, ' Come down 
from the cross, if thou be the Son of God/ shows what a death- 
blow they supposed themselves to have given to his cause. 
All his disciples had forsaken him, and fled. The stone upon 
the mouth of his sepulchre was not heavier than the weight 
upon their hearts when they beheld him dead and buried. 
After a few days they assembled together again in Jerusalem, 
when an upper room contained the whole congregation of those 
that believed in Christ. Their cause was universally supposed 
to have died with its Master. The fact that he had not been 
saved by the power of God from the disgrace of crucifixion 
was regarded everywhere as a perfect answer to all his claims. 
Such was the beginning of the propagation of the gospel. 
These were the desperate circumstances in which the un- 
friended, unprotected, ridiculed apostles were to set up their 
banners. What conld they do? Consider the mode which they 
adopted. They sought no favour from worldly influence; 
courted no human indulgence; waited for no earthly approba- 
tion; paid as little deference to rank or wealth, or human 
learning, as to poverty and meanness. They spake as men 
having authority ; as ambassadors commissioned from a throne, 
and sustained by a power before which they had a right to 
demand that priests, and philosophers, and kings, should 
submit .... Instead of selecting such doctrines as would best 
conciliate their hearers, and concealing the rest, they fixed 
their preaching most emphatically in what they knew was 
their special subject of derision and mockery both to Jew and 

1. How had the enemies of Christ succeeded? 

2. Why was the cause of Christ supposed to be dead ? 

3. Did the attempt of the apostles appear to be desperate? 

4. Did they seek favour from rank, wealth, or learning? 

5. How did they speak? 

6. What did they preach emphatically ? 



112 LESSON XX. 

Greek : glorying in nothing save in the cross of Christ. Instead 
of seeking retired and ignorant people as the subject of their 
efforts ; instead of a double doctrine, as the philosophers had — 
one thing for the world, another for their disciples — a part for 
the novice — the whole only for the initiated — they kept back 
nothing any where ; declaring boldly the whole gospel in the 
most public places and before the greatest enemies. 'Jesus 
and the resurrection' were preached as freely to Epicureans 
and Stoics in Athens, as to publicans and sinners in Jerusalem. 
Instead of accommodating their declarations in any degree to 
the vain glorious and vicious characters of those whom they 
addressed, they declared the wrath of God to be ' revealed from 
heaven against all ungodliness and unrighteousness of men.' To 
every soul that would be a Christian, they issued the require- 
ment, ' depart from iniquity/ ' crucify the flesh with its affec- 
tions and lusts,' and be willing to be esteemed a fool and per- 
secuted to death for Christ's sake. Such was the mode selected 
by the powerless Galileans by which to subdue the fierce oppo- 
sition of the proud, self-righteous Jews, and to make Christians 
out of Greeks and Romans, alike devoted to degrading vices, 
and puffed up with the conceit of superior wisdom." Mcllvaine's 
Evid., Lect. IX. 

1. What did the apostles glory in? 

2. What is meant by a double doctrine? 

3. What did the apostles preach to all? 

4. What did they declare to be revealed? 

5. What requirement did they issue? 

6. Could they have hoped for success by their own strength? 



THE PROPAGATION OF CHRISTIANITY, ETC. 113 



LESSON XXI. 

The Propagation of Christianity a Proof of its Divine 
Origin. 

It was against such obstacles as those enumerated in the pre- 
ceding lessons — and we by no means exhausted the list— that 
the apostles had to contend when they went forth to obey their 
Master's command. How did they succeed ? " On the fiftieth 
day after His death .... beginning in Jerusalem, the very 
furnace of persecution, they first set up their banner in the 
midst of those who had been first in the crucifixion of Jesus, 
and were all elate with the triumphs of that tragedy. No assem- 
blage could have been more possessed of dispositions perfectly 
at war with their message than that to which they made their 
first address ? And what was the tenor of the address ? 'Jesus 
of Nazareth [said Peter], being delivered by the determinate 
counsel and foreknowledge of God, ye have taken, and by 
wicked hands have crucified and slain : whom God hath raised 
up ... . Therefore let all the house of Israel know assuredly, that 
God hath made that same Jesus, whom ye have crucified, both 
Lord and Christ.' One would have supposed that the same 
hands that had rioted in the blood of his Master would now 
have wreaked their enmity in that of this daring and, to all 
human view, most impolitic apostle. But what ensued? Three 
thousand souls were that day added to the infant church. In a 
few days the number was increased to five thousand; and in the 
space of about a year and a half, though the gospel was preached 
only in Jerusalem and its vicinity, 'multitudes both of men 
and women,' and ' a great company of the priests, were obedient 
to the faith.' Now, the converts being driven, by a fierce per- 
secution, from Jerusalem, 'went everywhere preaching the 

1. When did the apostles set up their banner? 

2. When did they begin? 

3. Were the circumstances in their favour? 

4. What would one have supposed? 

5. How many were added to the church the first day? 

6. What occurred within about a vear and a half? 

H 10* 



114 LESSON XXI. 

word;' and in less than three years churches were gathered 
' throughout all Judea, Galilee, and Samaria, and were multi- 
plied.' About two years after this, or seven from the beginning 
of the work, the gospel was first preached to the Gentiles ; and 
such was the success, that before thirty years had elapsed from 
the death of Christ, it spread throughout Judea, Galilee, and 
Samaria ; through almost all the numerous districts of the lesser 
Asia ; through Greece and the islands of the iEgean Sea, the sea- 
coast of Africa, and even into Italy and Rome. The number 
of converts in the several cities, respectively, is described by 
the expressions, ■ a great number,' ' great multitudes,' ' much people.' 
What an extensive impression had been made is obvious from 
the outcry of the opposers at Thessalonica, that ' they who had 
turned the world upside down were come hither also.' Deme- 
trius, an enemy, complained of Paul that ' not only at Ephesus, 
but also throughout all Asia, he had persuaded and turned 
away much people.' In the meanwhile, Jerusalem, the chief 
seat of Jewish rancour, continued the metropolis of the 
gospel, having in it many tens of thousands of believers. These 
accounts are taken from the book of the Acts of the Apostles ; 
but as this book is almost confined to the labours of Paul 
and his immediate companions, saying very little of the other 
apostles, it is very certain that the view we have given of the 
propagation of the gospel, during the first thirty years, is very 
incomplete. In the thirtieth year after the beginning of the 
work, the terrible persecution under Nero kindled its fires ; then 
Christians had become so numerous at Rome, that, by the testi- 
mony of Tacitus, ' a great multitude' were seized. In forty years 
more, as we are told in a celebrated letter from Pliny, the Roman 
governor of Pontus and Bythinia, Christianity had long sub- 
sisted in these provinces, though so remote from Judea. 'Many 
of all ages, and of every rank, of both sexes likewise,' were 
accused to Pliny of being Christians. What he calls ' the con- 
tagion of this superstition' (thus forcibly describing the irre- 

1. When was the Gospel first preached to the Gentiles? 

2. What progress did it make in thirty years? 

3. What terms are used to express the number of converts? 

4. Where are these accounts found? 

5. When was the persecution under Nero? 

6. What do Tacitus and Pliny say? 



THE PROPAGATION' OF CHRISTIANITY, ETC. 115 

sistible and rapid spread of Christianity), had 'seized not cities 
only, but the less towns also, and the open country,' so that the 
heathen temples 'were almost forsaken,' few victims were pur- 
chased for sacrifice, and 'a long intermission of the sacred 
solemnities had taken place.' Justin Martyr, who wrote about 
thirty years after Pliny, and one huudred after the gospel was 
first preached to the Gentiles, thus describes the extent of 
Christianity in his time: 'There is not a nation, either Greek or 
barbarian, or of any other name, even of those who wander in 
tribes and live in tents, among whom prayers and thanksgiv- 
ings are not offered to the Father and Creator of the Universe 
by the name of the crucified Jesus.' Clemens Alexandrinus, a 
few years after, thus writes: 'The philosophers were confined to 
Greece, and to their particular retainers ; but the doctrine of 
the Master of Christianity did not remain in Judea, but is 
spread throughout the whole world, in every nation, and 
village, and city, converting both whole houses and separate 
individuals, having already brought over to the truth not a few 
of the philosophers themselves. If the Greek philosophy be 
prohibited, it immediately vanishes; whereas, from the first 
preaching of our doctrine, kings and tyrants, governors and 
presidents, with their whole train and with the populace on 
their side, have endeavoured, with their whole might, to exter- 
minate it ; yet doth it flourish more and more' .... In con- 
nection with the moral power and vast extent of this work, it 
should be considered, that among those who were brought to 
the obedience of Christ were men of all classes, from the most 
obscure and ignorant to the most elevated and learned. In the 
New Testament we read of an eminent counsellor, and of a 
chief ruler, and of a great company of priests, and of two cen- 
turions of the Roman army, and of a proconsul of Cyprus, and 
of 2l member of the Areopagus at Athens, and even of certain 
of the household of the Emperor Xero, as having been converted 
to the faith. Many of the converts were highly esteemed for 

1. When did Justin Martyr write? 

2. What language does he use ? 

3. What does Clemens Alexandrinus say? 

4. Of what classes were the Christians? 

5. Who do we read of in the New Testament? 

6. For what were some of the converts esteemed? 



116 LESSON XXI. 

talents and attainments. Such was Justin Martyr, who, while 
a heathen, was conversant with all the schools of philosophy. 
Such was Pantsenus, who, before his conversion, was a philoso- 
pher of the school of the Stoics, and whose instructions in 
human learning at Alexandria, after he became a Christian, 
were much frequented by students of various characters. Such 
also was Origen, whose reputation for learning was so great 
that not only Christians, but philosophers, nocked to his lec- 
tures upon mathematics and philosophy, as well as on the Scrip- 
tures. Even the noted Porphyry did not refrain from a high 
eulogium upon the learning of Origen. It may help to convey 
some notion of the character and quality of many early Chris- 
tians — of their learning and their labours — to notice the Christian 
writers who nourished in these ages. St. Jerome's catalogue 
contains one hundred and twenty writers previous to the year 
360 from the death of Christ. The catalogue is thus introduced : 
'Let those who say the church has had no philosophers, nor 
eloquent and learned men, observe who and what they were 
who founded, established, and adorned it.' Pliny, in his cele- 
brated letter to Trajan, written about sixty-three years after the 
gospel began to be preached to the Gentiles, expressly states 
that in the provinces of Pontus and Bythinia many of all ranks 
were accused to him of the crime of being Christians. We have 
now prepared the several facts that constitute the materials of 
our argument. Here is an unquestionable historical event: 
the rapid and extensive spread of Christianity over the whole 
Roman empire in less than seventy years from the outset of its 
preaching. Has any thing else of a like kind been known in 
the world? Did the learning and popularity of the ancient 
philosophers, powerfully aided by the favour of the great and 
the peculiar character of the age, accomplish any thing in the 
least resembling the success of the apostles? It is a notorious 
fact that only one of them 'ever dared tb attack the base 
religion of the nation, and substitute better representations of 

1. Who were Justin Martyr and Pantaenus? 

2. What is said of Origen? 

3. What does Jerome say? 

4. What is an historical fact? 

5. Had any thing like it been known? 

6. How was it with the philosophers? 



THE PROPAGATION OF CHRISTIANITY, ETC. 117 

God in its stead, although its absurdity was apparent to many 
of them. An attempt of this kind having cost the bold Socrates 
his life, no others had resolution enough to offer such a sacrifice 
for the general good. To excuse their timidity in this respect, 
and give it the appearance of profound wisdom, they called to 
their aid the general principle that it is imprudent and injuri- 
ous to let people see the whole truth at once ; that it is not only 
necessary to spare sacred prejudices, but, in particular circum- 
stances, an act of benevolence to deceive the great mass of the 
people. This was the unanimous opinion of almost all the 
ancient philosophical schools.' No further proof is needed that 
such men were incapable of effecting any thing approximating 
to the great moral revolution produced in the world by the 
power of the gospel. How different the apostles! boldly attack- 
ing all vice, superstition, and error, at all hazards, in all places, 
not counting their lives dear unto them so that they might 
1 testify the gospel of the grace of God.' But where else shall we 
turn for a parallel to the work we have described? What 
efforts, independently of the gospel, were ever successful in the 
moral regeneration of whole communities of the superstitious 
and licentious?" (Mcllvaine's Evid., Lect. IX.) This excel- 
lent writer adds, in a note : "The early advocates of Christianity, 
in controversy with the heathen of Greece and Rome, were 
accustomed to dwell with great stress upon the argument from 
its propagation. Chrysostom, of the fourth century, writes 
'The apostles of Christ were twelve; and they gained the whole 
world.' ' Zeno, Plato, Socrates, and many others, endeavoured to 
introduce a new course of life, but in vain ; whereas Jesus Christ 
not only taught, but settled, a new polity, or way of living, all 
over the world.' ' The doctrines and writings of fishermen, who 
were beaten and driven from society, and always lived in the 
midst of dangers, have been readily embraced by learned and 
unlearned, bondmen and free, kings and soldiers, Greeks and 
barbarians.' ' Though kings and tyrants and people strove to 

1. What caused Socrates his life? 

2. How did the philosophers excuse their timidity? 

3. What were they incapable of effecting? 

4. How was it with the apostles ? 

5. What did early advocates of Christianity dwell upon ? 

6. What does Chrysostom write? 



118 LESSON XXI. 

extinguish the spark of faith, such a flame of true religion arose 
as filled the whole world. If you go to India and Scythia, and 
the utmost ends of the earth, you will everywhere find the doc- 
trine of Christ enlightening the souls of men.' Augustine, of 
the same century, speaking of the heathen philosophers, says : 
' If they were to live again, and should see the churches crowded, 
the temples forsaken, and men called from the love of temporal, 
fleeting things to the hope of eternal life and the possession of 
spiritual and heavenly blessings, and readily embracing them, 
provided they were really such as they are said to have been, 
perhaps they would say, " These are things which we did not 
dare to say to the people ; we rather gave way to their custom 
than endeavoured to draw them over to our best thoughts and 
apprehensions." ' " 

" Apres le mort de Jesus Christ, douze pauvres pecheurs et 
artisans enterprirent d'instruire et de couvertir le monde. Le 
succes fut prodigieux. Tous les Chretiens couraient au martyre, 
tous les peuples au bapteme. L'Histoire de ces premiers temps 
etait un prodige continuel." Eousseau : Keponse au Roi de Pousse. 
— (Discours, 64, 65; Paris, 1829.) 

" After the death of Jesus Christ, twelve poor fishermen and 
mechanics undertook to teach and convert the world. Their 
success was prodigious. All the Christians rushed to martyr- 
dom, all the people to baptism : the history of these early times 
was a continual prodigy." 

Now what explanation can be given of this impressive fact,— 
the rapid conquest of Christianity over ancient religions, priests, 
magistrates, and all the passions and prejudices of the people? 
There is but one explanation : the spirit of God influenced the 
hearts which he had made, to embrace his truth. To establish 
Christianity on the earth, he was pleased to exert a power which, 
to the same extent, future ages have not witnessed. Christianity 
in her strength, with so many earthly advantages in her favour, 
accomplishes far less than Christianity in her infancy, with every 

1. What does Augustine say? 

2. Quote the language of Rosseau. 

3. What did Christianity conquer? 

4. What is the explanation of this fact? 

5. Has Christianity long possessed great strength? 

6. Does it grow as fast as it did in its infancy? 



THE PROPAGATION OF CHRISTIANITY, ETC. 119 

worldly influence against her. " There is reason to think that 
there were more Jews converted by the apostles in one day, 
than have since been won over in the last thousand years." 
(Jacob Bryant, 1792.) Compare the results of modern mis- 
sionary efforts (which, indeed, have accomplished enough to 
stimulate to greater exertions) with the fruits of the preaching 
of the Apostle to the Gentiles! When more energy, more 
prayer, and greater faith shall be devoted to the conversion of 
the world, — both Jews and Gentiles, — we may confidently 
look to the Lord of the harvest for more abundant fruit. 

1. How is it with the conversion of the Jews? 

2. Do modern missions accomplish much? 

3. Why do they not accomplish more ? 

4. Do they effect as much as the missions of the apostles? 

5. Should Christians pray for and contribute to missions? 

6. Should the Bible be translated into all living languages? 



120 LESSON XXII. 



LESSON XXII. 

The Propagation of Christianity: Mohammedanism. 

Is there any thing in the history of the spread of Moham- 
medanism which is calculated to lessen our wonder at the rapid 
propagation of Christianity and weaken our conviction that the 
latter owed its reception to divine power? There is not: the 
effect is just the contrary. 

"The Koran based its cause upon no profession of miracles, 
and therefore had no detection to fear. The gospel rested all 
upon its repeated miracles, and, consequently, unless it had 
been true, would have been certain of detection. Mohammed 
was of the most powerful and honourable family in Mecca, the 
chief city of his nation ; and though not rich by inheritance, 
became so by marriage. Jesus was of a family of poor and 
unknown inhabitants of an obscure village in Judea, and had 
not where to lay his head. Mohammed began his work among 
the rich and great. His first three years were consumed in attach- 
ing to his cause thirteen of the chief people of Mecca. Jesus 
commenced among the poor. During his three years of min- 
istry on earth, twelve obscure Jews, many of them fishermen, all 
unlearned and powerless, were his chosen disciples. Of the 
first thirteen apostles of the Koran, all ultimately attained to 
riches and honours, to the command of armies, and the govern- 
ment of kingdoms. Of the twelve apostles who commenced the 
propagation of the gospel, all attained to the utmost poverty, 
contempt, and ignominy ; and all, but one, to a violent death 
on account of their cause. The age when Mohammed set up 
his banner was eminently propitious to his enterprise. ' Nothing 
can equal the ignorance and darkness that reigned in this cen- 
tury.' (Mosheim.) Science, philosophy, and theology had every- 

1. Was Mohammedanism based upon miracles? 

2. What is said of the family, &c. of Mohammed? 

3. What of the family, &c. of Jesus ? 

4. What of the apostles of the Koran? 

5. What of the apostles of Christ? 

6. What of the age when Mohammed set up his banner? 



THE PROPAGATION OF CHRISTIANITY : MOHAMMEDANISM. 121 

where declined into almost nothingness. The age when the 
apostles of Christ began their work was eminently unpropitious 
to any cause but that of God. It was the Augustan age. Moham- 
medanism took its rise in an interior town of Arabia, among a 
barbarous people ; and its first conquests were among the rudest 
and least enlightened of the most ignorant regions of the world. 
Christianity arose in the splendid metropolis of a populous and 
intelligent nation, and achieved her earliest victories in some 
of the most polished and enlightened cities of the world. In 
the town of Mecca, where Mohammed opened his mission, there 
was no established religion to contend with. In the city of 
Jerusalem, where Jesus and his apostles began their work of 
love, an established religion was powerfully fortified within the 
triple wall of priest, magistrate, and people, and defended by 
all the powers and passions of the nation. When the prophet 
of Arabia appeared, his cause was favoured by the feuds that 
prevailed among the Arab tribes around him, and by the bitter 
dissensions and cruel animosities then reigning among various 
sects of degenerate Christians ; dissensions that filled the greater 
part of the East with such enormities as rendered the very name 
of Christianity odious to many. When the great Prophet of 
Christianity appeared, the temple of Janus was shut, in token 
of universal peace ; so that all the schools of philosophy, all 
sects of superstition, and all the powers and animosities of the 
nations, were free to combine against his gospel. Mohammed 
attempted to conciliate the prevailing religion of the empire by 
preaching to the ignorant generation of Christians that his 
religion was no other than what had been originally their own. 
The unity of God, the prophetic character of the patriarchs 
and prophets of the Old Testament, and the divine mission of 
Jesus, he carefully and artfully asserted ; pretending to restore 
the purity, instead of attacking the foundations, of the religion 
they had taught. This was politic. The apostles, on the other 
hand, attacked, boldly and unsparingly, the religion of all the 

1. What is said of the age when the apostles began? 

2. Where did Mohammedanism take its rise? 

3. Where did Christianity take its rise? 

4. What feuds and dissensions favoured Mohammed? 

5. When Christ appeared, did war or peace prevail? 

6. How did Mohammed conciliate some Christians? 

11 



122 LESSON XXII. 

world. While asserting the essential principles of the religion 
of Moses, they aimed directly at the subversion of its then 
degenerate institutions ; and, as to all Gentile nations, pretended 
to nothing but uncompromising opposition. This certainly was 
any thing but politic. Mohammed, while he required nothing 
of his followers that called for self-denial (the prohibition of 
wine, the fast of Ramadan, and the pilgrimage to Mecca were 
no part of Mohammedanism until several years after its com- 
mencement, when military successes had completely established 
its authority,) expressly, sanctioned and promoted their strongest 
passions. Impurity, revenge, ambition, pride, were his cardinal 
and honoured indulgences. Thus he enticed human nature. 
I need not say that the requisitions and allurements proclaimed 
by the apostles of Christ were precisely the contrary. But thus 
they repelled human nature. Even with all these advantages 
in his favour, Mohammed at the end of the first twelve years of 
his enterprise had not extended his cause beyond the walls of 
Mecca, and had gained but few disciples within them, because 
his efforts had been confined to persuasion. While Christianity, 
with all its disadvantages, in half the time from the beginning 
of the ministry of Christ, could number more than ten thousand 
disciples in Jerusalem, and churches throughout all Judea, and 
Galilee, and Samaria; and yet her efforts were also confined to 
persuasion. But Mohammed, after twelve years' experience, dis- 
covered that, even with all his indulgence to passion and pride, 
some argument much more cogent than that of persuasion was 
necessary to convince the nations. This was found at the edge 
of the sword. He sounded the trump of war ; promised the 
spoils of nations, the fairest of the captives, and the most luxu- 
rious arbour in Paradise to those who would join his standard. 
Then proselytes were multiplied. The roving Arabs, converted 
to the faith for the sake of the plunder, flocked to his cause. 
Death or conversion was the only choice of the idolater. 'The 
Koran, the tribute, or the sword/ was vouchsafed to Jews and 

1. What was not politic in the apostles? 

2. Did Mohammed' teach self-denial? 

3. Did he encourage sin? 

4. What was his success in twelve years ? 

5. How was it with Christianity? 

6. What was Mohammed's last argument? 



THE PROPAGATION OF CIII1ISTIANITY : MOHAMMEDANISM. 123 

Christians. Henceforward the demon of Mohammedanism was 
always seated on the hilt of the sword, and made its way by 
force and slaughter. How and why it prevailed both rapidly 
and extensively from this time, I am as little bound to explain, 
as to account for the martial prowess of Napoleon, or of the 
Goths and Vandals. It was the success of the warrior, not of the 
prophet. But I may not leave this subject without turning 
what to some may have seemed almost parallel to the success 
of the gospel into an auxiliary illustration of its superhuman 
power. It is a strong fact in evidence that God was on the side 
of the apostles, that when they had every thing on earth to con- 
tend with, they succeeded by mere efforts of persuasion in sub- 
duing kingdoms, and bringing innumerable multitudes to holi- 
ness of life ; while Mohammed and his apostles, in the most 
favourable circumstances, were confined as long as they used 
no weapon but persuasion to a few followers; and had they 
never taken the sword, would probably never have been heard 
of beyond the sands of Arabia." Evid. of Chris., Lect. IX. 

" The sword," says Mohammed, " is the key of heaven and 
hell : a drop of blood shed in the cause of God, a night spent in 
arms, is of more avail than two months of fasting and prayer ; 
whoever falls in battle, his sins are forgiven; at the day of judg- 
ment his wounds shall be resplendent as vermilion, and odor- 
iferous as musk ; and the loss of his limbs shall be supplied by 
the wings of angels and cherubim." "Are we surprised," 
remarks the historian Gibbon, "that a multitude of proselytes 
should embrace the doctrine and the passions of an eloquent 
fanatic? In the heresies of the church, the same seduction has 
been tried and repeated from the time of the apostles to that of 
the reformers. Does it seem incredible that a private citizen 
should grasp the sword and the sceptre, subdue his native 
country, and erect a monarchy by his victorious arms? In the 
moving picture of the dynasties of the last one hundred fortu- 
nate usurpers, none have arisen from a baser origin, surmounted 

1. How did Mohammedanism make its way? 

2. What is a strong fact in favour of the apostles? 

3. Was the sword necessary to Mohammed? 

4. What does he say of a night spent in arms? 

5. What did he promise to those who fell in battle? 

6. Does Gibbon think his success a cause of wonder? 



124 LESSON XXII. 

more formidable obstacles, and filled a larger scope of empire 
and conquest. Mahomet was alike instructed to preach and 
to fight; and the union of these opposite qualities, while it 
enhanced his merit, contributed to his success; the operation of 
force and persuasion, of enthusiasm and fear, continually acted 
on each other, till every barrier yielded to their irresistible power. 
His voice invited the Arabs to freedom and victory, to arms 
and rapine, to the indulgence of their darling passions in this 
world and the other. The restraints which he imposed were 
requisite to establish the credit of the prophet, and to exercise 
the obedience of the people; and the only objection to his suc- 
cess was his rational creed of the unity and perfections of God. 
It is not the propagation, but the permanency, of his religion that 
deserves our wonder: the same pure and perfect impression 
which he engraved at Mecca and Medina is preserved, after the 
revolutions of twelve centuries, by the Indian, the African, and 
the Turkish proselytes of the Koran .... The Turkish dome of 
St. Sophia, with an increase of splendour and size, represents 
the humble tabernacle erected at Medina by the hands of 
Mahomet. The Mahometans have uniformly withstood the 
temptation of reducing the object of their faith and devotion 
to a level with the senses and imagination of man .... From 
the Atlantic to the Ganges, the Koran is acknowledged as the 
fundamental code, not only of theology but of civil and criminal 
jurisprudence; and the laws which regulate the actions and the 
property of mankind are guarded by the infallible and immu- 
table sanction of the will of God." Decline and Fall. 

But in these last reflections, Mr. Gibbon has himself hinted at 
the chief cause of the permanency of the religion of the false 
prophet. 

" Thus, by violence and bloodshed, had the prophet himself 
finally established his religion among his countrymen ; and thus 
had he expressly commanded his followers to extend it over all 
the regions of the earth. Of the continuance of Mahometanism, 

1. What operated in Mohammed's favour ? 

2. What did his voice invite the Arab to? 

3. What were his restraints necessary to? 

4. What does Gibbon think deserves our wonder? 

5. What have the Mohammedans withstood ? 

6. What is their fundamental code? 



THE PROPAGATION OF CHRISTIANITY: MOHAMMEDANISM. 125 

when thus established, and of its existence to the present time, 
various causes might be assigned, whose joint operation would 
be sufficient to account fully for the effect, without having 
recourse to any miraculous or particular interposition of Provi- 
dence. Of these causes we shall satisfy ourselves with men- 
tioning only one, which appears to be of particular force and 
importance. In almost all those countries which acknowledge 
the authority of Mahomet, so intimate is the connection, so 
absolute the dependence, of the civil government on religion, 
that any change in the latter must necessarily and inevitably 
involve the ruin and overthrow of the former. The Koran is 
not, like the gospel, to be considered merely as the standard by 
which the religious opinions, the worship, and the practice of 
its followers are regulated; but it is a political system; on this 
foundation the throne itself is erected; from hence every law 
of the state is derived; and by this authority every question of 
life and of property is finally decided. It is obvious, therefore, 
that in every country where Mahometanism had been once 
received and established, the circumstance now mentioned must 
have operated with uncommon weight to crush any important 
innovation in religion ; since, from this inseparable connection 
between the sanctions of religion and those of the state, every 
such innovation would be to loosen the bands of society, and to 
destroy every privilege of law and every security of property." 
Rees's Cyc, art. Mahomet. 

In considering the success of Mohammed in establishing his 
religion, it is to be remembered that he acknowledged the divine 
mission of Jesus Christ, and professed to be his successor and the 
founder of a new dispensation. He admitted the divine au- 
thority of the Pentateuch, Psalms, and Gospels, and pretended 
that the Bible contains prophecies of his coming which the 
Christians had suppressed. So recommended, it is no marvel 
that the ignorant Christians in the various countries where his 
religion was proclaimed were deluded by his pretensions. 

1. Was there any thing miraculous in the success of Moham- 

2. What connection exists where it prevails? [medanism? 

3. Is the Koran the standard of religion? 

4. What else is it? 

5. What is said of innovations? 

6. What did Mohammed acknowledge? 

11* 



126 LESSON XXIII. 

LESSON xxin. 

Christianity and Mohammedanism: The Crusades. 

Or the city of Jerusalem — a place dear to the Jew and doubly 
dear to the Christian — we can (in 1870) trace back the history 
about 3780 years. In the days of Abraham it was called Salem, 
and Melchizedek was its king ; when the Israelites entered the 
promised land it was in possession of the Jebusites, and known 
as Jebus; thence Jebusalem, or Jerusalem, — Habitation of 
peace. Four hundred years later David captured it, and 
removed his court thither from Hebron ; about 600 years before 
Christ it was destroyed by Nebuchadnezzar ; and about 37 years 
after the ascension of our Lord it was destroyed by Titus. The 
Eastern emperors, reigning at Constantinople, held it until a.d. 
640; when the Calif Omar, the second of Mohammed's succes- 
sors, reduced it to subjection; and the Saracens retained it until 
it was taken by the Crusaders under Godfrey of Bouillon, A.D. 
1099. The Crusaders founded a kingdom, of which Jerusalem 
was the capital, which lasted eighty-eight years, under nine kings ; 
when it was conquered by Saladin, a.d. 1187. The Saracens 
were expelled by the Turks in 1217 ; and since that date, with 
few interruptions, it has remained in the possession of the Turks. 
The splendid mosque of Omar occupies the site of the temple. 
If you ask me, "How do you account for it that the great 
Christian nations permit a feeble Mohammedan race to retain 
possession of a place so dear to Christian hearts?— why was it 
that only a few years ago (in 1854) France and England united 
their arms to prevent another Christian nation from wresting 
the 'holy city' from the Turks?" I reply: "It cannot be 
referred to any principle of human policy; there is but one 
answer: Such is the will of God." Our Saviour declared that 



1. How far back can we trace Jerusalem? 

2. What were its name and king in Abraham's time? 

3. Whose was it when the Israelites entered Canaan? 

4. By what persons was it destroyed ? 

5. How long have the Turks possessed it? 

6. How do you explain this fact? 



CHRISTIANITY AND MOHAMMEDANISM : THE CRUSADES. 127 

"Jerusalem shall be trodden down of the Gentiles, until the times 
of the Gentiles be fulfilled." Luke xxi. 24. 

From the year 1096 to 1270, there were nine crusades for the 
recovery of Jerusalem from the Mohammedans : of so interest- 
ing a portion of the history of Christianity, no member of a 
Bible-class should be entirely ignorant. Crusade is derived 
from the Latin crux, a cross. "This expedition was distin- 
guished in the French language by the name of a crolsade, and 
all who embarked in it were called croises, because the end of 
the holy Avar was to wrest the cross of Christ out of the hands 
of infidels, and also on account of the consecrated crosses of 
various colours which the soldiers wore upon the right shoulder. 
They were ordered, as it is said, by the Council of Clermont. 
The English wore them white; the French, red ; the Flemish, 
green ; the German, black ; and the Italians, yellow .... Many 
circumstances contributed to give rise to these expeditions. The 
desire of visiting a country which had been the scene of very 
important transactions, and in which the Son of God had accom- 
plished the redemption of mankind, together with the idea of 
peculiar merit acquired by a particular pilgrimage of this kind, 
and of its serving as a general expiation for almost every crime, 
had no small influence on this occasion. Besides, an opinion 
prevailed about the close of the tenth and beginning of the 
eleventh century that the thousand years mentioned by John 
(Kev. xx. 2, 3, 4) were accomplished, and that the end of the 
world approached ; many thus hurried into the Holy Land, 
where they imagined that Christ would quickly appear to judge 
the world. Christians also thought it reproachful to suffer a 
country which had been signally distinguished, and whence they 
derived the most valuable benefits, to be abandoned to the ene- 
mies of the Christian name; and they thought it meritorious to 
avenge the calamities and injuries which its professors had suf- 
fered under the Mahometan yoke." Kees's Cyc, art. Croisade. 

First Crusade, a.d. 1096. — Peter the Hermit, a monk of 

1. How many crusades were there from 1096-1270? 

2. What does the word crusade signify? 

3. What desire did Christians feel? 

4. What was their opinion about 1000? 

5. What did they think was reproachful? 

6. What did thev think meritorious? 



128 LESSON XXIII. 

Amiens, France, after his return from Palestine in 1093, travelled 
from province to province with a crucifix in his hand, depicting 
eloquently to large multitudes the indignities and sufferings to 
which Christians in the Holy Land were subjected by the unbe- 
lievers. He professed, perhaps in all sincerity, that he had 
received a divine commission to stir up the Christian nations to 
undertake the recovery of the land consecrated by the ministry, 
death, resurrection, and ascension of the Eedeemer of mankind. 
He appealed to Pope Urban II. for succour, and that dignitary, 
encouraged by the general enthusiasm of priests, nobles, and 
people, in 1095 assembled a grand council at Placentia, and 
warmly commended the cause. In the same year was held the 
Council of Clermont, at which were present, besides the papal 
court and council of Roman cardinals, 13 archbishops, 225 
bishops, 400 mitred prelates, and, it is said, 4000 ecclesiastics 
and 300,000 laymen. The pope, from an eminence where he 
could see, and be seen by, this vast assembly, delivered an im- 
passioned oration, which had such an effect that many exclaimed, 
"Deusvult! Deusvult!" (God wills it! God wills it!) "It is 
indeed the will of God!" exclaimed the pope; "and let this 
memorable word, the inspiration surely of the Holy Spirit, be 
for ever adopted as your cry of battle, to animate the devotion 
and courage of the champions of Christ. His cross is the symbol 
of your salvation ; wear it — a red, a bloody cross — as an external 
mark on your breasts or shoulders as a pledge of your sacred 
and irrevocable engagement." In accordance with this appeal, 
six millions of persons, if contemporary authors are to be be- 
lieved, assumed the cross ; and henceforth, for two hundred years, 
the possession of the Holy Land was the darling object of the 
nations of Europe. In the spring of 1096 more than 60,000 of 
both sexes followed Peter the Hermit along the banks of the 
Rhine and Danube ; and such numbers marched towards Pales- 
tine that of the first Crusaders 30,000 had already perished before 
a single city was rescued from the infidels, and before their 



1. Who preached the first crusade? 

2. "What did he profess ? 

3. By whom and when was a council convened? 

4. What did the people exclaim ? 

5. How many are said to have assumed the cross? 

6. How many followed Peter the Hermit? 



CHRISTIANITY AND MOHAMMEDANISM : THE CRUSADES. 129 

graver and more noble brethren had completed the preparations 
for their enterprise. On the loth of June, 1099, the Crusaders, 
under the command of Godfrey of Bouillon, took possession of 
Jerusalem. "The holy sepulchre was now free; and the bloody 
victors prepared to accomplish their vow. Bare-headed and 
bare-foot, with contrite hearts, and in an humble posture, they 
ascended the hill of Calvary amidst the loud anthems of the 
clergy ; kissed the stone which had covered the Saviour of the 
world; and bedewed with tears of joy and penitence the monu- 
ment of their redemption." The Christians, as we have already 
remarked, kept possession of Jerusalem for 88 years. 

Second Crusade, a.d. 1147-48. — This expedition, undertaken 
to strengthen the declining kingdom of Jerusalem, took place at 
the instigation of Bernard, Abbot of Clairval, under the pon- 
tificate of Eugenius III. ; and was commanded by Conrad III., 
Emperor of Germany, and Louis YIL, King of France. It 
resulted in great loss of life, misfortune, and disgrace. 

Third Crusade, a.d. 1189-92. — The leaders in this crusade 
were Frederick I., (Barbarossa,) Emperor of Germany, Philip 
Augustus, King of France, and Richard Coeur de Lion, King of 
England. Philip and Richard were successful in their first 
encounters with the infidels. After the reduction of Acre or 
Ptolemais, Philip returned to Europe ; but Richard continued 
the war, defeated Saladin in several battles, and made himself 
master of Jaffa and Caesarea. Weakened, however, by the 
withdrawal of the French and Italians, and anxious to return 
home, he concluded, A.D. 1192, with Saladin, a truce of 3 years, 
3 months, and 3 days, and withdrew his forces from Palestine. 
Richard was wrecked near Aquileia, and thence pursued his 
way through Germany in the disguise of a pilgrim ; but being 
discovered near Vienna, he was arrested by the orders of Leopold, 
Duke of Austria, and thrown into prison. He did not arrive in 
England until March, 1194. 

Fourth Crusade, a.d. 1192. — The Teutonic Knights were 

1. What leader took possession of Jerusalem? 

2. Who instigated the second crusade ? 

3. How did it" result? 

4. Who were the leaders in the third crusade ? 

5. Was it successful? 

6. Who led in the fourth crusade? 

I 



130 LESSON XXIII. 

excited to this enterprise by the sufferings of the besiegers at the 
siege of Acre ; and Pope Celestin III. confirmed their order by a 
bull issued Feb. 23, 1192. The Teutonic Knights took a vow 
obliging them to the support of Christianity, the defence of the 
Holy Land, and the relief of the poor and needy. 

Fifth Crusade, a.d. 1198. — An illiterate priest, living near 
Paris, Fulk of Neuilly, followed the example of Peter the Her- 
mit in preaching from place to place the duty of rescuing Jeru- 
salem from the infidel. Innocent III., immediately on becoming 
pope, called upon Italy, Germany, and France to take the field. 
Theobald, Count of Champagne, and Louis, Count of Blois and 
Chartres, were joined by a large number of prelates.and barons, 
and others of less note. But the crusade was diverted from 
Syria to Constantinople and the conquest of the Greek or Roman 
Empire by the Latins. 

Sixth Crusade, a.d. 1217-21.— Under the pontificate of 
Honorius III., the confederate army of Italy and Germany, com- 
manded by Andrew, King of Hungary, Leopold, Duke of 
Austria, Lewis of Bavaria, and several other princes, went forth 
for conquest. The King of Hungary soon returned to Europe; 
but the remaining chiefs in 1220 took possession of Damietta, 
the strongest city in Egypt. In the next year, however, their 
fleet was ruined by that of the Saracens, their provisions cut off, 
and their army reduced by sickness ; and these disasters were 
followed by the loss of Damietta, and a disgraceful retreat. 

Seventh Crusade, a.d. 1228-29.— Frederick II., Emperor 
of Germany, did not set out upon this enterprise until he had 
been excommunicated for his delay by Pope Gregory IX. In 
1229, he concluded a truce often years with Melic-Camel, Sultan 
of Egypt. By the terms of this truce he was put in possession 
of the kingdom of Jerusalem, and entering the city with great 
pomp, placed the crown upon his head with his own hands. He 
then returned to Europe to restore the tranquillity of his own 
kingdom. Two minor expeditions occurred between the Seventh 



1. Who preached the fifth crusade? 

2. To what was it diverted? 

3. Who were the leaders in the sixth crusade? 

4. How did it result? 

5. Who was the leader in the seventh crusade? 

6. How did it result? 



CHRISTIANITY AND MOHAMMEDANISM: THE CRUSADES. 131 

and Eighth Crusades: viz., in 1239, Theobald VI., Count of 
Champagne and King of Navarre, accompanied by several 
French and German princes, and in 1240, Eichard, Earl of Corn- 
wall, brother to Henry III., King of England, made unsuccessful 
attempts to recover possession of the Holy City. 

Eighth Crusade, a.d. 1249-54. Louis IX., King of France, 
during a dangerous illness, in 1248, vowed that if his life was 
spared he would lead an expedition against the Saracens. "To 
furnish an armament equal to the arduous enterprise, France was 
exhausted of troops and treasures ; the sea was whitened with 
eighteen hundred sails; and nine thousand five hundred horse, 
and one hundred and thirty thousand foot, have been computed 
as the number of the martial pilgrims." But this vast army was 
wasted by famine, pestilence, and the sword; the king was taken 
prisoner, and obliged to pay an enormous ransom for his liberty ; 
and when he returned home with his queen and his brother, in 
1254, he took back with him only about 6000 men. 

Ninth and last Crusade, a.d. 1270. This expedition was 
the result of the fanatical zeal of Louis IX., who had received 
so severe a lesson nearly twenty years before. He made him- 
self master of the fort of Carthage ; but a pestilence, which broke 
out in his fleet in the harbour of Tunis, carried off the greater 
part of his army, and the king himself fell a victim to it at Tunis, 
Aug. 25, 1270. This is the last crusade, unless we reckon the 
feeble attempt in Palestine, by Edward the grandson of Richard 
Cceur de Lion, after the death of Louis IX., as another. 

We have now rapidly traced the history of the Crusades; and 
have seen how unavailing was all this sacrifice of life and trea- 
sure to accomplish that for which, in the Providence of the 
Ruler of nations, the time had not come: "Jerusalem," declares 
Christ, "shall be trodden down of the Gentiles, until the times 
of the Gentiles be fulfilled." (Luke xxi. 24.) The loss of life and 
treasure, the misery and sin, resulting from the Crusades were 
indeed great ; but had they no compensating effects for good ? 

1. Who was the leader of the eighth crusade? 

2. What success had he? 

3. Who was the leader of the ninth crusade? 

4. What was the result? 

5. Why were the crusades unsuccessful? 

6. What consequences attended them? 



132 LESSON XXIII. 

Undoubtedly they had. "Such, for instance, were the increased 
activity of political life in Europe ; the union of different nations 
in a common object; the consequent dissipation of international 
strifes and prejudices, and a tendency to a more humane recip- 
rocal intercourse; the acquisition of scientific knowledge; im- 
provement in manners and habits ; the breaking up of the feudal 
system by the sale of estates to the merchants in exchange for 
the money required by the nobles for their military accoutrements 
and provisions; the increased wealth of the mercantile towns 
in Italy, which led to the revival of the fine arts and the sciences 
in that country; and, finally, the diffusion of more liberal modes 
of thinking in matters of government and religion, occasioned 
by the intercourse of the western and eastern nations. The 
great influence of the crusades in extending commerce has been 
pointed out by Heeren in his ' Essay on the Influence of the Cru- 
sades.' Before the crusades, the heavy clouds of religious fana- 
ticism hung over Europe, and mankind bore quietly the chains 
imposed upon their minds by the authority of the priesthood. 
But the knight and the soldier who returned from the crusades, 
after having a thousand times experienced the generosity and 
hospitality of the Mussulmans, brought home the singular tale 
that in those remote countries there existed a race of men noble 
minded and kind, though professing a creed different from that 
of their invaders. Blind submission to the authority of the 
priesthood was exchanged for meditation and independent 
reflection. The inquisition, which was instituted about this 
time, proves that there were men who were deemed fit subjects 
for an inquisition, — that is, heretics and philosophers. One or 
two centuries after the crusades, Europe was filled with religious 
sceptics, as far as regarded the infallibility of the church, some 
of whom even dared to be religious reformers, such as Huss, 
Wickliffe, and others. At length Luther appeared, who by his 
theses and his translation of the Bible shook the very pillars of 
the Vatican." Penny Cyc, art. Crusades. 

1. What effect had they upon the Christian nations? 

2. Did they increase scientific knowledge? 

3. What effect had they upon commerce? 

4. Did they increase the authority of the priesthood? 

5. Wliat was established about this time? 

6. What did men become sceptical about? 



CREDULITY OF UNBELIEF. 133 

LESSOX XXIV. 

Credulity of Unbelief. 

Christians are sometimes ridiculed for what is called their 
credulity, — their willingness to accept by faith that which can- 
not be proved by reason. But I think that I have, in our pre- 
ceding lessons, abundantly proved that it is the infidel, not the 
Christian, who is to be properly charged with blind credulity. 
Let us consider this question with regard to one only of our 
arguments for the divine origin of Christianity, — that of its pro- 
pagation. " As long as this one fact, the propagation of Chris- 
tianity, shall remain," remarks Mcllvaine, "the gospel will be 
supported by a pillar of evidence which infidels can only remove 
by taking away the foundation of all inductive evidence, and 
bringing down the whole temple of human knowledge to their 
own destruction. Now, in conclusion, let us see what an unbe- 
liever must believe in consistency with his profession. He must 
believe that the apostles were either such weak-minded men as 
to imagine that their crucified Master had been with them, from 
time to time, during forty days after his burial, had conversed 
with them, and eaten with them, and that they had every sen- 
sible evidence of his resurrection, while in truth he had not been 
near them, but was still in his sepulchre ; or else that they were 
so wicked and deceitful as to go all over the world preaching 
that he was risen from the dead, when they knew it was a gross 
fabrication. Suppose the believer to choose the latter of these 
alternatives. Then he believes, not only that those men were 
so singularly attached to this untruth as to give themselves up 
to all manner of disgrace, and persecution, and labour, for the 
sake of making all the world believe it, knowing that their own 
destruction would be the consequence ; but also, what is still 

1. What have Christians been ridiculed for? 

2. Who, in fact, exhibits great credulity? 

3. What is said of the propagation of Christianity? 

4. What must an infidel believe of the apostles ? 

5. Did the apos les know whether Christ had risen or not? 

6. Had they any object in telling an untruth? 

12 



134 LESSON XXIV. 

more singular, that when they plunged, immediately at the out- 
set of their ministry, into an immense multitude of those who, 
having lately crucified the Saviour, were full of enmity to his 
disciples, they succeeded, without learning, eloquence, or power, 
or a single conceivable motive, in making three thousand of 
them believe that he, whom they had seen on the cross, was 
indeed alive again ; and believe it so fully, as to renounce every 
thing, and be willing to suffer any thing, for the sake of it ; and 
this on the very spot where the guards that had kept the sepulchre 
were at hand to tell what was become of the body of Jesus. He 
must believe, moreover, that although in attempting to propa- 
gate a new religion to the exclusion of every other, they were 
undertaking what was entirely new, and opposed to the views 
of all nations ; although the doctrines they preached were resisted 
by all the influence of the several priesthoods ; all the power of 
the several governments; all the passions, habits, and prejudices 
of the people ; and all the wit and pride of the philosophers of 
all nations ; although the age was such as insured to their fabri- 
cations the most intelligent examination, with the strongest pos- 
sible disposition to detect them ; although, in themselves, these 
infatuated men were directly the reverse of what such resistance 
demanded, and when they commenced were surrounded by cir- 
cumstances of the most depressing kind, and by opposers spe- 
cially exulting in the confidence of their destruction ; although 
the mode they adopted was of all others most calculated to expose 
their own weakness and dishonesty, and to embitter the enmity 
and increase the contempt of their opposers, so that they encoun- 
tered everywhere the most tremendous persecutions, till torture 
and death were almost synonymous with the name of Christian ; 
although they had nothing to propose to Jew or Gentile, as a 
matter of faith, but what the wisdom of the world ridiculed and 
the vice of the world hated, and all men w r ere united in despis- 
ing; although they had nothing earthly with which to tempt 
any one to receive their fabrication, except the necessity of an 

1. To whom did the apostles first preach? 

2. What did they make 3000 believe? 

3. Could unbelievers produce the body of Jesus? 

4. What is said of the doctrines preached? 

5. What of the mode adopted? 

6. What had they to propose to Jew or Gentile? 



CREDULITY OF UNBELIEF. 135 

entire change in all his habits and dispositions, and an assur- 
ance that tribulations and persecutions must be his portion: 
vet when philosophers, with all their learning, and rank, and 
subtlety, and veneration, could produce no effect on the public 
mind, these obscure Galileans obtained such influence through- 
out the whole extent of the Roman empire, and especially in 
the most enlightened cities, that, in thirty years, what they 
themselves (by the supposition) did not believe, they made 
hundreds of thousands of all classes — philosophers, senators, 
governors, priests, soldiers, as well as plebeians — believe and 
maintain unto death ; yea, they planted this doctrine of their 
own invention so deeply that all the persecutions of three hun- 
dred years could not root it up ; they established the gospel so 
permanently that in three hundred years it was the estab- 
lished religion of an empire co-extensive with the known world, 
and continues still the religion of all civilized nations. This, 
says the unbeliever, they did simply by their own wit and in- 
dustry; and yet he well knows that preachers of the gospel, 
with incomparably more learning, with equal industry, in far 
greater numbers, and in circumstances immeasurably more pro- 
pitious, have attempted to do something of the same kind among 
heathen nations, and could never even approximate to their 
success. Still, the apostles had no help but that of their own 
ingenuity and diligence! Such is the belief of the unbeliever. 
To escape acknowledging that the apostles were aided by mirac- 
ulous assistance, he makes them to have possessed in themselves 
miraculous ability. To get rid of one miracle in the work, he 
has to make twelve miracles out of the twelve agents of the 
work. The Christian takes a far different course. ' Paul planted, 
Apollos watered, but God gave the increase.' The weapons of 
their warfare were not carnal, but mighty, through God, to the 
pulling down of strongholds. To which solution philosophy 
or common sense would award the prize of rational decision, it 
is easy to determine. The argument from the propagation of 

1. What were converts assured of? 

2. Had philosophers been able to influence many? 

3. What occurred within thirty years? 

4. How must the unbeliever think that this was effected? 

5. In denying one miracle how many miracles does he admit? 

6. What is the Christian's explanation of this success? 



136 LESSON XXIV. 

Christianity is not yet complete. Satisfactory already, it is yet 
to receive an immense accession of strength. 'The wilderness 
and the solitary place/ the immense regions of Pagan and Mo- 
hammedan desolation, shall yet be glad for the blessings of the 
gospel, and 'the desert rejoice and blossom as the rose.' Every 
nation and kindred shall be brought into captivity to the obe- 
dience of Christ : — for the word hath gone forth out of the mouth 
of the Lord : ' I will give thee the heathen for thine inheritance, 
and the uttermost parts of the earth for thy possession.' How 
should every heart respond Amen! and pray, 'Thy kingdom 
come. Thy will be done in earth as it is in heaven.' " Evid. of 
Chris., Lect. IX. 

But is it to be supposed that any man would seriously main- 
tain such an argument as this ? No one of common sense would 
be so foolish. How, then, can he impose on himself by sophistry 
which he would be ashamed to exhibit even to his most intimate 
friends. He does not " impose upon himself!" If he has taken 
the trouble to consider the Evidences of Christianity, he knows 
that the common infidel objections are unworthy the slightest 
respect. But it is "with the heart that man believeth unto 
righteousness;" and so long as the heart is determined to oppose 
the reception of any thing which will force it, for the sake of 
its own peace, to give up its sins, so long will it refuse to be 
influenced even by what conscience has to acknowledge to be 
truth. Let a man once awake to the value of his undying soul ; 
appreciate the fact that if he dies impenitent he dies hopeless 
of salvation,— how utterly contemptible all the quibbles of infi- 
delity appear to him then ! If he feels his need of Christ as a 
Saviour, a library of such sceptics as Voltaire, Hume, and Paine 
will not keep him back from Christ ! 

But the great obstacle to conversion is indifference. And 
how marvellous it appears that such indifference should exist! 
Tell a man that his property is in danger of fire, or water, or 
thieves; that his house is uninsured; that his ship has sprung 



1. Is this argument to be further strengthened? 

2. What is the promise as regards the heathen? [stated? 

3. Would any sensible man maintain the argument we have 

4. Is it the head or the heart that is the infidel? 

5. What occurs when a man is awake to the value of his soul? 

6. What is the great obstacle to conversion? 



CREDULITY OP UNBELIEF. 137 

a leak, that his doors are open at midnight, he will thank you 
for your pains, insure his house, copper his vessel, and lock up 
his doors; but warn him against the worm that "dieth not" and 
the fire which "is not quenched" (Mark ix. 44), and he will pro- 
bably deride you as a fanatic, ridicule you as a bigot, or insult 
you as a busybody. Tell a merchant how he may increase his 
capital, or a farmer how he may double his crop, and you will 
be rewarded and praised ; but exhort them to lay up treasure in 
heaven, — to secure everlasting possessions, — and your philan- 
thropy can hardly secure you from contempt. How can this 
be explained? — that men so solicitous for the interests of a day 
are careless respecting the interests of eternity? The expla- 
nation should be awfully impressive and alarming : it is found 
in the fact that the soul is by nature dead in sin, and must be 
quickened into life by the breath of the Holy Spirit before it can 
understand its own value, and the claims of God upon its obe- 
dience, love, and devotion. If you seek proof of this, ask a con- 
verted man if he does not nbw feel that he was spiritually dead 
before his heart was changed by the converting grace of God ? 
if he does not feel that his past life was a dream ; and that only 
since he knew Christ as a Saviour he has really lived ? " Awake, 
thou that sleepest, and arise from the dead, and Christ shall 
give thee light." Eph. v. 14. 



1. For what advice would a man thank you? 

2. In what way is religious advice received bv some? 

3. Should this prevent such Christian efforts? 

4. How is this indifference to eternity to be accounted for? 

5. What will a converted man admit? 

6. What does he think of his past life? 



12 : 



138 LESSON XXV. 



LESSON XXV. 

The Fruits of Christianity a Proof of its Divine 
Origin. 

Let us first consider the effects of Christianity on Society, 
and then examine its operation as displayed in the character of 
individuals. We are unwilling to describe the condition of 
morals prevailing in the heathen world at the commencement 
of the Christian era. The picture is too dreadful for exhibition. 
And what was the state of religion even in the great intellectual 
capitals of antiquity, — Athens and Rome? They were crowded 
with statues dedicated to various so-called deities. Among those 
thus honoured were the god Caius Caesar, the god Augustus, the 
god Lucius Csesar, and the goddess Julia. Strangers in Rome 
had no excuse for forgetting their religion. "The deities of a 
thousand groves and a thousand streams," remarks Gibbon, 
" possessed, in peace, their local and respective influence ; nor 
could the Roman, who deprecated the wrath of the Tiber, deride 
the Egyptian who presented his offering to the beneficent genius 
of the Nile. Every virtue and even vice acquired its divine 
representative ; every art and profession its patron, whose attri- 
butes, even in the most distant ages and countries, were uni- 
formly derived from the character of their peculiar votaries. It 
was the custom [of the Romans] to tempt the protectors of be- 
sieged cities by the promise of more distinguished honours than 
they possessed in their native country. Rome gradually became 
the common temple of her subjects, and the freedom of the city 
was bestowed on all the gods of mankind." Decline and Fall, 
vol. i. 

"In this mania for foreign gods," says Tholuck, "the nobles 
and the emperors themselves set the most corrupting examples. 

1. What was the state of morals before Christianity? 

2. What is said of religion at Athens and Rome ? 

3. What of strangers in Rome? 

4. What of the Roman and the Egyptian? 

5. What was the custom of the Romans? 

6. Did the nobles and emperors set a good example? 



THE FRUITS OF CHRISTIANITY, ETC. 139 

Germanicus and Agrippina devoted themselves especially to 
Egyptian gods. So also Vespasian. Nero served all gods, with 
the exception of the Dea Syra. Marcus Aurelius caused the 
priests of all foreign gods and nations to be assembled in order 
to emplore aid for the Eoman empire against the incursions of 
the Marcomanni. Commodus caused himself to be initiated 
into the mysteries of the Egyptian Isis and the Persian Mithras. 
Severus worshipped especially the Egyptian Serapis ; Caracalla 
chiefly the Egyptian Isis ; and Heliogabalus the Syrian deities ; 
though he was desirous of becoming a priest of the Jewish, 
Samaritan, and Christian religions." 

"Consider the spirit of cruelty that reigned among those 
people," remarks Mcllvaine. "It was not solely owing to the 
madness and depravity of a Tiberius, a Caligula, Nero, or a 
Caracalla, that a cruel and sanguinary spirit in their day was 
so universal. Had not the whole mass,— the peasant, the 
soldier, the citizen, and the senator, as well as the prince, — ■ 
been foully tainted, the monstrous enormities of those vicious 
tyrants could never have been perpetrated. Such was the 
cruelty of Romans to their slaves that it was not unusual 
to put the aged and useless to perish on an island in the Tiber ; 
and some masters would even drown them, as food for the in- 
habitants of their fish-ponds. Scenes of blood and slaughter 
were the public diversions of the people. Witness the shows 
of gladiators in the crowded amphitheatre, when, to celebrate a 
birthday, or gratify a popular whim, crowds of captives were 
set to mutual slaughter, or else to contend with the fury of wild 
beasts. What must have been the moral sensibility of those 
nations of which the most refined females delighted in such 
revolting cruelties, criticising the skill of the ferocious swords- 
man, and exclaiming with enthusiasm at the graceful stroke 
that opened the heart of the vanquished and poured out his 
life-blood upon the arena ! St. Paul describes the heathen com- 
munity as full of murder and malignity. Hume, speaking of the 

1. What is said of Germanicus and Agrippina? 

2. What of Nero, Marcus Aurelius, and Heliogabalus? 

3. What spirit reigned among the people? 

4. How did the Romans treat their slaves ? 

5. What is said of the gladiators? 

6. How does Paul describe the heathen communitv? 



140 LESSON XXV. 

most illustrious period of Roman history, says that ' at that time 
the horrid practice of poisoning was so common that, during 
part of a season, a praetor punished capitally for this crime above 
three thousand persons in a part of Italy, and found informations 
of this nature still multiplying upon him! So depraved in 
private life,' adds the historian, 'were that people whom in their 
history we so much admire.' (Essay on Politics.) Murder was 
in common practice among all classes. ' Such/ says Gibbon, 
'was the unhappy condition even of Roman emperors, that, 
whatever might be their conduct, their fate was commonly the 
same; almost every reign is closed by the same disgusting 
repetition of treason and murder.' Suicide was not only exten- 
sively practised, but advocated as a right and commended as 
virtuous. Seneca pleaded for it. Cicero was its advocate. 
Brutus and Cassius, with many others, both defended and prac- 
tised it. Cato is praised by Plutarch for having been his own 
murderer. These, in their day, were among the lights of the 
heathen world I What, then, must have been the awful deeds of 
darkness among the more ignorant populace ! They were \ with- 
out natural affection? Nothing could exhibit, in a more appall- 
ing light, their utter annihilation of moral principle and natural 
affection than the fact that ' the exposition, that is, the murder, 
of new born infants, was an allowed practice in almost all the 
states of Greece and Rome : even among the polite and civilized 
Athenians the abandoning of one's child to hunger or to wild 
beasts was regarded without blame or censure.' (Smith's Theory 
of Moral Sentiments.) 'This practice,' says Hume, 'was very 
common ; and is not spoken of by any author of those times 
with the horror it deserves, or scarcely even with disapproba- 
tion. Plutarch, the humane, good-natured Plutarch, mentions 
it as a merit in Attalus, king of Pergamus, that he murdered, 
or, if you will, exposed, all his own children, in order to leave 
his crown to the son of his brother, Eumenes. It was Solon, 
the most celebrated of the sages of Greece, that gave parents 

1. What does Hume say of the Romans? 

2. What does Gibbon say of the emperors? 

3. Who advocated suicide? 

4. What were the people without? 

5. Was it customary to abandon infants? 

6. What does Hume say of this ? 



THE FRUITS OF CHRISTIANITY, ETC. 141 

permission by law to kill their children.' (On the Populous- 
ness of Ancient Nations.) Philosophers supported the custom 
by arguments. Aristotle thought it should be encouraged by 
the magistrate,. Plato maintained the same inhuman doctrine. 
It was complained of, as a great singularity, that the laws of 
Thebes forbade the practice. In all the provinces, and especi- 
ally in Italy, the crime was daily perpetrated. From one end to 
the other, the Roman empire was stained with the blood of mur- 
dered infants. Think of the state of domestic virtue, when such 
was a prevailing inhumanity of parents; and the learned de- 
fended it as wise ; the magistrate countenanced it as useful ; and 
public sentiment regarded it as innocent ! Such was the power 
of a father by the Roman law, that his adult children might be 
sent to the mines, sold into slavery, or destroyed at his will ; his 
daughter could be compelled, at his discretion, to forsake a hus- 
band whom he himself had approved, while his wife could be 
dismissed at pleasure; and for certain crimes, some of them of a 
very trivial nature, might be put to death. The authority of a 
father was that of a despot. The subjection of his family was 
that of slaves .... There was no species of degrading crime 
which had not its attempted justification in the written doctrines, 
and its shameless perpetration in the avowed practices, of the 
wise men, and such as are usually supposed to have been the 
good men, of the most civilized nations of antiquity. Quinc- 
tilian, speaking of the philosophers of the first century of the 
Christian era, says: 'The most notorious vices are screened 
under that name; and they do not labour to maintain the cha- 
racter of philosophers by virture and study, but conceal the 
most vicious lives under an austere look and singularity of 
dress.' (Quinctilian Instit., Orat.) .... Such were the men 
whom our modern reformers would hold up to the public as 
patterns of virtue .... We have now exhibited some of the 
prominent features in the moral character of the society of 
Greece and Rome in their most enlightened ages. From what 

1. Did philosophers condemn this practice? 

2. What did Aristotle and Plato think? 

3. What is said of the laws of Thebes ? 

4. What authority had the Roman father? 

5. Did the wise men teach the people better? 

6. What have some modern reformers done? 



142 LESSON XXV. 

has been stated, we may form a conception sufficiently accurate 
of the condition of things in all those departments of morality 
on which depends whatever is important to personal, domestic, 
and public happiness. We have been speaking of the most 
cultivated people of the ancient world. Unspeakably darker 
and more appalling would have been the picture, had we 
described the spirit, habits, and pervading crimes of any other 
pagan nations. But we are content that a fair representation 
of the best should also be received as a good likeness of the 
worst communities of ancient heathenism. We ask, What has 
become of all these deep rooted deformities? Look around 
upon the countries over which the influence of Christianity has 
been exerted ; those especially where the religion of Jesus has 
been enjoyed in the greatest purity and cultivated with the 
truest devotion. Where are the remains of the abominations 
we have described? Crime remains, indeed; but only in hidden 
dens. It shuns the light. Laws do not afford it countenance. 
Public sentiment drives it into concealment. What would the 
feeling of society now say to a show of gladiators ; to the legal- 
ized exposure of infants by the hands of mothers ; to the public, 
deliberate murder of worn out slaves ; to the justification of 
suicide, and theft, and lying, and assassination? .... It is not 
enough to say that in countries where all these abominations 
once rioted without restraint and in full sympathy with the 
public taste, they have long since been driven away with 
abhorrence. Positive blessings in every form, and for every 
class of society, have risen up in their place. A measure of 
virtue which would have singled out an ancient philosopher as 
a wonderful exception to the rest of the world, is absolutely 
necessary at present to a character of ordinary decency. Benev- 
olence, such as was not known in Greece or Borne, and, had it 
appeared, would not have been comprehended, is now a matter 
of common, daily intercourse between man and man. An in- 
calculable improvement has been effected in all departments of 

1. What people have we been describing? 

2. Has Christianity effected a great change? 

3. How is it now with crime? 

4. How is it with the laws and public sentiment? 

5. What is said of virtue? 

6. What of benevolence ? 



THE FRUITS OF CHRISTIANITY, ETC. 143 

human affairs, from the administration of national government 
down to the most retired relations of the family circle. What 
rulers would have been remarkable once for not doing, the people 
would now expel them for attempting. A spirit of equity, modera- 
tion, and respect for the interest and happiness of the community, 
is required in the government of countries under the influence 
of Christianity, which was hardly conceived of by the nations 
of antiquity, and, if it ever appeared, was a marvellous excep- 
tion to general rule. Laws, regenerated in their principles, are 
enacted in wisdom, and executed with a faithfulness unknown 
to the heathen. Instead of the despotic harshness with which 
a father was once permitted to rule his children and his wife, as 
his tools and slaves, universal sentiment demands it, as necessary 
even to decency, that he shall be kind to them as his own flesh, 
and as the rightful sharers in all his comforts. Women have 
been elevated from the rank of beasts of burden to an equal 
participation in all the refinements and blessings of society. 
The condition of the dependent classes of the community has 
been raised from that of contempt, and oppression, and utter 
ignorance, to a level, in point of natural right, with all; while 
education shines upon their dwellings and religion seeks their 
souls, as worthy of all sacrifices which Christian benevolence 
can make for their salvation. Efforts to provide for the sick, 
the destitute, the orphan, the widow, were unknown among 
the ancients. Rome, Athens, Corinth contained no hospitals, 
no asylums, no public charities, no system of gratuitous educa- 
tion. Such deeds of benevolence were impossible among a 
people who were accustomed to look upon all forms of human 
suffering with indifference, and to derive enthusiastic amuse- 
ment from their promotion .... That the spirit of primitive 
Christians is still the characteristic spirit of Christianity, in 
regard to all works of charity, may easily be seen. Go where 
the gospel has attained the greatest supremacy, and behold how 
every form of human misery is met by the self-denying dili- 

1. How is it now as regards rulers ? 

2. How is it as regards interest in others? 

3. How is it as regards the laws? 

4. How of the rule of the father? 

5. What is said of women ? 

6. What of benevolence? 



144 LESSON XXV. 

gence, and comforted by the munificence, of the benevolent. 
What conceivable method of removing distress, of preventing 
vice, and disseminating happiness, has not been put in opera- 
tion? .... Much remains to be done, but mighty improve- 
ments have been effected. Were the whole work undone; 
should the sun which now enlightens the moral world be com- 
manded to go back, and suffer the classic paganism of Greece 
and Rome to resume its sway, everyjoint in the mechanism of 
society would groan with pain ; every corner in the household 
of civilized beings would be filled with darkness ; the transition 
from the arts and literature of England to those of Hottentots 
or New Zealanders would not be greater than such a change 
from the moral elevation of the present age to the highest refine- 
ments of the purest nations of antiquity .... How exclusively 
the happy effects of which we have been speaking are the fruit 
of Christianity is evident from the fact that, when you take up 
a map of the world and mark out the boundaries of Christendom, 
you mark also the boundaries of all civilization and refresh- 
ment; that as you approach the regions where the Bible is best 
known and most obeyed, you perceive a rapid increase of all the 
virtues, and charities, and blessings of which the society of man 
is capable; that the highest elevation of the human character is 
where Christianity reigns in her purest form, and the blackest 
page in the history of Christendom, — the page most polluted 
with vice, and red with cruelty and murder, — is the record of the 
people who trampled down the institutions of the gospel, decreed 
the living God out of existence, and attempted to raise the 
deities of ancient paganism from the dead .... What a com- 
munity of deists would be without Christianity can only be 
known by remembering what deists were before Christianity 
came into the world, and what they became, w T hen in France 
they supposed they had almost banished her from the earth." 
(Evid. of Christ., Lect. X.) Let those, then, who value either 
this world or the next cherish Christianity ! 

1. What have been effected? 

2. If this work were undone, what would follow? 

3. Prove that these are the fruit of Christianity? 

4. What is perceived where the Bible is best known ? 

5. What is the blackest page in the history of Christendom ? 

6. Has there been a modern community of deists? 



THE FRUITS OF CHRISTIANITY, ETC. 145 



LESSON XXTI. 

The Fruits of Christianity a Proof of its Divine 
Origin. 

In our last lesson we presented a brief exposition of the bene- 
ficial effects of Christianity upon society at large: we must not 
omit to refer to its effects upon individual character ; and this 
we cannot do better than in the words of the writer last quoted. 
" Persons of all grades of society and of intellect, and of all de- 
grees of enmity to the religion of Jesus ; in circumstances the 
most unpropitious to its influence on their hearts, — even while 
they were filled with the spirit of malice and persecution against 
its truth and disciples, — have had their minds suddenly arrested 
by some simple expression of the Bible, or some unpretending 
statement of Christian doctrine or experience: perhaps it 
dropped from the lips of a minister against whom, at that very 
time, they were nerved with anger; or was read in a Bible, or a 
little despised tract, that seemed accidentally to lie in their way, 
and at which, as if by accident, they condescended to look. It 
told them nothing new; nothing but what they had often heard 
or read before without the smallest effect. And yet, without 
any argument to shake their ungodly principles, or special appli- 
cation, by any human being, of the word thus heard or read, to 
their particular condition, they felt their minds seized upon by 
an influence from which no effort of infidel argument, nor 
struggle of pride, nor drowning of thought, nor exertion of 
courage, nor devices of company and amusement could enable 
them to escape. A hand seemed to be upon them which all 
their efforts to shake off only fastened with more painful power. 
They could get no peace of mind till they submitted to its arrest. 
They were induced to listen to the gospel of Christ even while 

1. What is the subject of this lesson? 

2. Under what circumstances have some been impressed? 

3. By what instrumentality? 

4. Did they learn any thing that they had not heard before? 

5. How is the influence referred to described ? 

6. What were they induced to do? 

K 13 



146 LESSON XXVI. 

deeply conscious of a cordial opposition to its requirements. A 
conviction of sin and condemnation, such as they had ever de- 
rided, brought them to a posture of body and a spirit of suppli- 
cation before Grod, in which, a short time before, they would not 
have been seen for the world. Soon they submitted to the 
claims of the gospel ; became believers in Jesus ; confessed him 
before men, and appeared to all that had known them before, — 
in what aspect f As new creatures. Only a few days have elapsed 
since they were notorious scoffers, bold blasphemers, angry per- 
secutors ; of profligate habits, impure conversation, and hardened 
hearts ; armed at all points against religion ; immovable, in their 
own estimation, by any thing Christians could say, and regarded 
by almost all that knew them as utterly beyond conversion. Now, 
behold the change ! It is a change not merely of belief, but of 
heart. Their whole moral nature has been recast : affections, 
desires, pleasures, tempers, conduct, have all become new. 
What each hated a few days since, he now affectionately loves. 
What then he was devotedly fond of, he now sincerely detests. 
Prayer is his delight. Holiness he thirsts for. His old com- 
panions he pities and loves for their souls' sake ; but their tastes, 
conversation, and habits are loathsome to his heart. Feelings, 
recently obdurate, have become tender. A temper long habit- 
uated to anger, and violence, and resentment is now gentle, 
peaceful, and forgiving. Christians, whose company and in- 
tercourse he lately could not abide, are now his dear and 
chosen companions, with whom he loves to think of dwell- 
ing forever. The proud unbeliever is an humble disciple. 
The selfish profligate has become self-denied and exemplary, 
animated with a benevolent desire to do good. All these changes 
are so conspicuous to others ; he has become, and continues to 
be, so manifestly a new man, in life and heart, that the ungodly 
are struck with the suddenness and extent of the transforma- 
tion. This is a drawing from life. That such cases have fre- 
quently occurred, and have been followed by all the permanent 

1. Into what condition have they been brought? 

2. Is it a change of belief only that has effected this? 

3. What have become new? 

4. How does the convert regard prayer? 

5. How does he regard Christians? 

6. What are the ungodly struck with? 



THE FRUITS OF CHRISTIANITY, ETC. 147 

blessings of a holy life, in thousands of places, and before wit- 
nesses of all descriptions, it were a mockery of human testimony 
and of the faith of history to question. There is scarcely a faithful 
preacher of the gospel whose ministry has not been blessed with 
such fruits. There is scarcely a village in this country whose in- 
habitants cannot tell of many such examples. They began when 
Christianity began. They have been repeated as pure Christianity 
has been promoted and extended. Such a case was that of Saul of 
Tarsus. One moment he was a furious enemy of Jesus ; learned, 
talented, proud; of high reputation; of brilliant prospects; the 
champion of Judea against the gospel of Christ ; bearing the com- 
mission and full of the spirit of a persecutor. The next, he was on 
his face on the ground, calling upon Jesus in the spirit of entire 
submission and deep repentance. In a few days he was preach- 
ing Christ in the synagogues, at the risk of life, having made 
a total sacrifice of all earthly prospects and possessions, and 
given himself up to reproach, poverty, and universal hatred for 
the sake of the gospel. All his dispositions, affections, and 
habits had, in that short space, undergone so complete a change 
without any human agency, that he had become, and continued 
to be, directly the opposite of his former character. Many 
similar examples must have been included in those three thou- 
sand converts of the day of Pentecost, who, although when the 
morning rose upon them they were filled with all the enmity 
of Jews and of crucifiers of Jesus, before the day was over were 
bowed at the feet of the same Jesus as his baptized disciples. 
So changed were they in every worldly disposition that they 
'sold their possessions and goods, and parted them to all men as 
every man had need;' and all this under no human influence 
but that of the preaching of men whom they began to hear with 
contempt, and of a doctrine to which they began to listen with 
the most rancorous aversion. How many thousand cases of the 
same kind would the domestic history of the first century of the 
gospel furnish! What volumes might be filled with similar 



1. Are there many instances of such conversions? 

2. What was the character of Saul? 

3. How was he changed? 

4. Did he remain a Christian? 

5. What is said of the day of Pentecost? 

6. In what spirit did they begin to listen' 



148 LESSON XXVI. 

examples, which the annals of Christianity in the nineteenth 
century, and especially in this country, would exhibit! Who 
has attended to the blessed effects with which the distribution 
of tracts and Bibles has been accompanied, and cannot call 
to mind instances in which the wonderful changes that were 
wrought in the Earl of Rochester, in Col. Gardiner, and in the 
once degraded and afterwards excellent John Newton, have in 
all respects been equalled? .... Be it remarked, also, that 
among all the cases of such conversions, in all ages and regions, 
and circumstances, and with all varieties of character, there has 
been a wonderful identity. The same effects, essentially, have 
ensued under the application of the same gospel in the present 
century as in the time of St. Paul; in modern Europe as in 
ancient Greece and Rome ; in Hindoostan as in North America ; 
among Hottentots, and the islands of the South Sea, and savages 
of our western borders, as among the polished inhabitants of 
New York or London. While all these varieties of age, climate, 
customs, and cultivation give a natural and pleasing variety to 
what may be called, in a figure, the complexion and costume in 
which the conversion appears, the great change itself exhibits, 
under all circumstances, the same characteristic and inimitable 
features ; insomuch that if you draw the likeness of a genuine 
convert to Christ in his chief peculiarities, as manifested in this 
country, and send it to Burrnah, or to the Sandwich Islands, 
or to Caffre land, or to Whampoa in China, or to Greenland, it 
will be considered a good likeness, in main points, of the dis- 
positions, affections, tempers, and life produced by the convert- 
ing power of the gospel in any of those widely differing regions. 
A genuine convert to Christ, in China or in Africa, may come 
to this country, and find among genuine Christians here pre- 
cisely his own feelings, tastes, sympathies, and labours, though 
he never saw an American or a European before ; and he will 
be more at home among their Christian feelings than he can be 
among the manners and dispositions of the people among whom 

1. Are such changes witnessed now? 

2. Have there been many in the United States? 

3. What is said of Bibles and tracts? 

4. Do you ever distribute Bibles or tracts? 

5. What cases of conversion are mentioned? 

6. In what is there a wonderful identity? 



THE FRUITS OF CHRISTIANITY, ETC. 149 

he grew up and has always lived. Thus, it is evident that what- 
ever be the cause of these universally similar effects, it must be 
the same cause universally; the same in all ages, and in all 
parts of the world .... How then can it be accounted for 
that nothing has ever been invented or heard of, in all the earth, 
to which any results of a like kind could be ascribed? Other 
causes have produced strong excitements, but no transforma- 
tion of heart and life from sin to holiness. Other means have 
improved the morals of men by slow and in small degrees; but 
none ever took hold of a human wreck, and lifted him up out 
of the mire and dirt of his profligacy, and carried him at once 
across the wide gulf that separated him from pureness, and in a 
few days placed him in a new moral region, with a new heart, 
and, in all things, a new creature. How can this be explained 
if the gospel be a human invention, and its effects of human pro- 
duction? Why should not infidels be capable, with all their 
wisdom and eloquence, of getting up a set of influences to rival 
these gospel wonders, and deprive Christians of this monopoly 
of the work of new creation and of holiness ? How is it that in 
proportion as any church degenerates from the simplicity and 
purity of the gospel, it ceases to witness such changes in the 
people attendant on its preaching? .... The bare fact that 
there are hypocritical professors of the Christian character; that 
bad men will put themselves to the self-denial of endeavouring, 
to act and seem like Christians, for the purpose of gaining con- 
fidence in their integrity, is a strong proof of the public estima- 
tion in which Christian virtue is held, and of the genuine gold 
of which the character of a real disciple of Christ is composed. 
Men never counterfeit a spurious currency. Copper coin is too 
cheap to tempt a forgery. We never hear of the wicked putting 
on the mask of infidelity to secure a character for honesty, sober- 
ness, chastity, faithfulness, and benevolence .... It is notori- 
ous among us that no sooner do we hear of an individual that 
he has become a communicant in the church, than the presump- 

1. What is said to be evident? 

2. Has any other cause ever produced such effects? 

3. Why does not infidelity produce such fruits? 

4. What kind of preaching results in such conversions ? 

5. What is proved by the existence of hypocrisy ? 

6. Do men counterfeit spurious currency? 

13* 



150 LESSON XXVI. 

tion is that he is not only sober, honest, and of pure morality, but 
that he has adopted principles of a very elevated virtue and 
purity, and is more than ordinarily benevolent. Whence this, 
but from the general experience of what communicants are? 
.... Who are the benevolent, disinterested, self-denied 
labourers in all good works? Where do the poor and hungry 
and outcast apply for assistance with the most confidence of 
finding a sympathizing heart and a ready hand? Go around to 
all the noble institutions of charity ; to the asylums for orphans, 
for widows, for the blind, for the deaf and dumb, for juvenile 
criminals; to the schools of gratuitous instruction. Take a list 
of those who give money, and time, and toil for their support. 
What would become of them, were it not for the Christians 
associated in all their concerns .... From Christians in gen- 
eral turn your attention to their leaders. Is it not well known 
that when a minister of the gospel can be commended for 
nothing more than a moral life and unblemished reputation, it 
is considered a positive condemnation ? To give him the highest 
praise that a Deist can pretend to, and then to say no more, is to 
leave his character under a taint. It is expected that he will 
be more than moral, and honest, and friendly. You look that 
he shall be holy ; eminently pure ; full of active benevolence ; 
going about doing good. Prove that he is destitute of these dis- 
tinguished virtues, and public opinion will adjudge him un- 
worthy of his name and profession." Mcllvaine's Evid. of Chris., 
Lect. XI. 

Now I would appeal to the members of this Bible-class whether 
these things be not so? Contrast those of your acquaintance who 
profess to be the disciples of Christ with those who belong to the 
world, and what is the verdict? Who are the teachers in our 
Sunday-schools, the visitors of the poor, the nurses of the sick, 
the peacemakers? Have we not abundantly proved that the 
fruits of Christianity afford a most satisfactory evidence of its 
Divine origin? 

1. What is the presumption as regards communicants? 

2. Who are the chief labourers in good works ? 

3. Is it common to find infidels engaged in such things? 

4. Is it high praise of a minister to say that he is a moral man ? 

5. What is expected of Christian ministers? [of the world? 

6. Are those of your acquaintance who are doing good, people 



TESTIMONIES TO THE VALUE OF CHRISTIANITY, ETC. 151 



LESSON XXYH. 

Testimonies to the Value of Christianity and the 
Bible, and to the Character of Christ. 

Let us begin with the testimonies of infidels. Lord Boling- 
broke remarks : 

" Constantine acted the part of a sound politician in protect- 
ing Christianity, as it tended to give firmness and solidity to 
his empire, softened the ferocity of the army, and reformed the 
licentiousness of the provinces; and by infusing a spirit of 
moderation and submission to government, tended to extin- 
guish those principles of avarice and ambition, injustice and 
violence, by which so many factions were formed .... No 
religion ever appeared in the world whose natural tendency 
was so much directed to promote the peace and happiness of 
mankind. It makes right reason a law in every possible defi- 
nition of the word. And therefore, even supposing it to have 
been purely a human invention, it had been the most amiable 
and the most useful invention that was ever imposed on man- 
kind for their good." 

Rousseau says: "If all were perfect Christians, individuals 
would do their duty ; the people would be obedient to the laws ; 
the magistrates incorrupt; and there would be neither vanity 
nor luxury in such a state .... I will confess that the majesty 
of the scriptures strike me with admiration, as the purity of the 
gospel has its influence on my heart. Peruse the works of our 
philosophers with all their pomp of diction : how contemptible 
are they compared with the scriptures ! Is it possible that a 
book at once so simple and sublime should be merely the work 
of man? Is it possible that the sacred personage whose name 
it records should be himself a mere man? What sweetness, 

1. What is the subject of this Lesson? 

2. What does Bolingbroke say of Constantine? 

3. What does he say of Christianity? 

4. What does Rousseau say of Christians? 

5. What does he say of the Scriptures? 

6. What does he say of Christ? 



152 



LESSON XXVII. 



what purity, in his manner I What sublimity in his maxims ! 
What profound wisdom in his discourses ! Where is the man, 
where the philosopher, who could so live and so die without 
weakness and without ostentation ? If the life and death of 
Socrates were those of a sage, the life and death of Jesus were 
those of a God." Eespecting the character of Jesus, we will 
next quote the eloquent language of one who, though not an 
unbeliever, cannot be considered a bigoted or fanatical Chris- 
tian; and who was certainly one of the best judges of human 
nature and its capacities that the world has ever seen. The 
Emperor Napoleon I. when conversing, as was his habit, about 
the great men of the ancient world, and comparing himself 
with them, turned, it is said, to Count Montholon, with the 
inquiry, 'Can you tell me who Jesus Christ was?' The ques- 
tion was declined, and Napoleon proceeded : ' Well, then, I will 
tell you. Alexander, Caesar, Charlemagne, and I myself, have 
founded great empires : but upon what do these creations of our 
genius depend ? Upon force. Jesus, alone, founded His empire 
upon love ; and to this very day millions would die for Him 
.... I think I understand something of human nature ; and I 
tell you, all these were men; and I am a man: none else is like 
Him ! Jesus Christ was more than man. I have inspired mul- 
titudes with an enthusiastic devotion such that they would 
have died for me : but to do this it was necessary that I should 
be visibly present with the electric influence of my looks, of my 
words, of my voice. When I saw men and spoke to them, I 
lighted up the flame of self-devotion in their hearts .... 
Christ, alone, has succeeded in so raising the mind of man 
towards the Unseen, that it becomes insensible to the barriers 
of time and space. Across a chasm of eighteen hundred years 
Jesus Christ makes a demand which is beyond all others diffi- 
cult to satisfy : He asks for that which a philosopher may often 
seek in vain at the hands of his friends, or a father of his chil- 
dren, or a bride of her spouse, or a man of his brother : He asks 

1. How does Rousseau contrast Socrates and Jesus? 

2. What did Napoleon ask Montholon? 

3. How did the great conquerors establish empires? 

4. On what did Jesus found his empire ? 

5. In what way did Napoleon inspire the people? 

6. What has Christ, alone, done? 



TESTIMONIES TO THE VALUE OF CHRISTIANITY, ETC. 153 

for the human heart ; He will have it entirely to Himself; He 
demands it unconditionally; and forthwith His demand is 
granted. Wonderful ! In defiance of time and space, the soul 
of man, with all its powers and faculties, becomes an annexa- 
tion to the empire of Christ. All who sincerely believe in Him 
experience that remarkable supernatural love towards Him. 
This phenomenon is unaccountable ; it is altogether beyond the 
scope of man's creative power. Time, the great destroyer, is 
powerless to extinguish this sacred flame: time can neither 
exhaust its strength nor put a limit to its range. This it is 
which strikes me most. I have often thought of it. This it is 
which proves to me quite convincingly the Divinity of Jesus 
Christ." Liddon's Bampton Lectures, 1866, 222. 

A modern scholar remarks, " In lyric flow and fire, in crush- 
ing force, in majesty that seems still to echo the awful sounds 
once heard beneath the thunder-clouds of Sinai, the poetry of 
the ancient Scriptures is the most superb that ever burned 
within the breast of man. The picturesque simplicity of their 
narration gives an equal charm to the historical books. Vigour, 
beauty, sententiousness, variety, enrich and adorn the ethical 
parts of the collection." Sir Daniel K. Sandford. 

" What is there equal in romantic interest to the story of 
Joseph and his brethren; of Rachel and Laban; of Jacob's 
dream ; of Ruth and Boaz ; the descriptions in the book of Job ; 
the deliverance of the Jews out of Egypt, or the account of 
their captivity and return from Babylon? There is in all these 
parts of Scripture, and numberless more of the same kind, 
— to pass over the Orphic hymns of David, the prophetic 
denunciations of Isaiah, or the gorgeous visions of Ezekiel, — 
an originality, a vastness of conception, a depth and tender- 
ness of feeling, a touching simplicity in the mode of narration" 
(Hazlitt), to be found in no other writings. The Bible "adapts 
itself with facility to the revolutions of thought and feeling 
which shook to pieces all things else, — and flexibly accommo- 

1. What does the soul of man become? 

2. What is unaccountable? 

3. What is said of the poetry of the ancient Scriptures? 

4. What is said of romantic interest? 

5. What is noticed besides originality? 

6. What does the Bible adapt itself to ? 



154 LESSON XXVII. 

dates itself to the progress of society and the changes of civiliza- 
tion. Even conquests — the disorganization of old nations — the 
formation of new, — do not affect the continuity of its empire. It 
lays hold of the new as of the old, and transmigrates with the 
spirit of humanity ; attracting to itself, by its own moral power, 
in all the communities it enters, a ceaseless intensity of effort 
for its propagation, illustration, and defence .... King and 
noble, peasant and pauper, are delighted students of its pages. 
Philosophers have humbly gleaned from it, and legislation has 
been thankfully indebted. Its stories charm the child, its hopes 
inspirit the aged, and its promises soothe the bed of death. 
The maiden is wedded under its sanction, and the grave is 
closed under its comforting assurances. Its lessons are the 
essence of religion, the seminal truths of theology, the first 
principles of morals, and the guiding axioms of political 
economy. It is the theme of universal appeal. In the entire 
range of literature no book is so frequently quoted or referred 
to. The majority of all the books ever published have been in 
connection with it. The Fathers commented upon it, and the 
subtle divines of the middle ages refined upon its doctrines. It 
sustained Origen's scholarship and Chrysostom's rhetoric. It 
whetted the penetration of Abelard and exercised the keen 
ingenuity of Aquinas. It gave life to the revival of letters, and 
Dante and Petrarch revelled in its imagery. It augmented the 
erudition of Erasmus and roused and blessed the intrepidity 
of Luther. Its temples are the finest specimens of architecture, 
and the brightest triumphs of music are associated with its 
poetry. The text of no ancient author has summoned into 
operation such an amount of labour and learning ; and it has 
furnished occasion for the most masterly examples of criticism 
and comment, grammatical investigation, and logical analysis. 
It has also inspired the English muse with her loftiest strains. 
Its beams gladdened Milton in his darkness, and cheered the 
song of Cowper in his sadness. It was the star which guided 

1. Does the Bible lay hold of the new? 

2. Who are students of its pages? 

3. What are its lessons? 

4. Are many books connected with it? 

5. What scholars are here mentioned? 

6. What is said of its text? 



TESTIMONIES TO THE VALUE OF CHRISTIANITY, ETC. 155 

Columbus to the discovery of the New World. It furnished 
the panoply of that Puritan valour which shivered tyranny in 
days gone by. It is the magna charta of the world's regenera- 
tion and liberties. The records of false religion, from the 
Koran to the Book of Mormon, have owned its superiority, and 
surreptitiously purloined its jewels. Among the Christian clas- 
sics it loaded the treasures of Owen, charged the fulness of 
Hooker, barbed the point of Baxter, gave colours to the palette 
and sweep to the pencil of Bunyan, enriched the fragrant 
fancy of Taylor, sustained the loftiness of Howe, and strung the 
plummet of Edwards. In short, this collection of artless lives 
and letters has changed the face of the world, and ennobled 
myriads of its population." Dr. Eadie 

"For more than a thousand years the Bible, collectively 
taken, has gone hand in hand with civilization, science, law,— 
in short, with the moral and intellectual cultivation of the 
species, — always supporting, and often leading the way. Its 
very presence, as a believed Book, has rendered the nations 
emphatically a chosen race, and this, too, in exact proportion 
as it is more or less generally known and studied. Of those 
nations which in the highest degree enjoy its influences, it is 
not too much to affirm that the differences, public and private, 
physical, moral, and intellectual, are only less than what might 
have been expected from a diversity of species. Good and 
holy men, and the best and wisest of mankind, the kingly 
spirits of history, enthroned in the hearts of mighty nations, 
have borne witness to its influences; have declared it to be 
beyond compare the most perfect instrument of Humanity." 
S. T. Coleridge. 

"The highest historical probability can be adduced in sup- 
port of the proposition that, if it were possible to annihilate the 
Bible and with it all its influences, we should destroy with it 
the whole spiritual system of the moral world, — all our great 
moral ideas, — refinement of manners, — constitutional govern- 

1. What is the Bible the magna charta of? 

2. What is said of false religions? 

3. What writers are here mentioned? 

4. What has the Bible gone hand in hand with? 

5. What is said of Christian nations? 

G. If the Bible should be destroyed, what would follow? 



156 Lesson xxvii. 

ment, — equitable administration and security of property, — our 
schools, hospitals, and benevolent associations, — the press, the 
fine arts, the equality of the sexes, and the blessings of the 
fireside : in a word, all that distinguishes Europe and America 
from Turkey and Hindostan." Edward Everett. 

"But," remarks Mr. Tullidge, from whose Triumphs of the 
Bible we have quoted the last four cited testimonies, "the 
greatest triumph of the Bible is the power which its truth 
imparts to fortify the believer against the ills of life and the fear 
of death. It is an impressive and affecting incident that is 
related of the closing hours of the most eminent and popular 
author of the present century. A few days before his death, 
during an interval of comparative ease from his malady, turn- 
ing to his son-in-law, he expressed a wish that he should read 
to him. 'When I asked, From what book?' he said: 'Need you 
ask? There is but one.' No page of his own matchless 
romances or enchanting poetry could minister comfort to him 
then. And to all of living men there is coming a time when 
they will be shut up to a like necessity. Life may now 
appear like a fairy scene, all nature wear a smile of gladness, 
and the heart be filled with joy. 

'Youth on the prow and pleasure at the helm;' 

but the spell will be broken and the enchantment disappear. For 
there is a reverse to the picture. Though a man live many years, 
and rejoice in them all, yet let him remember the days of dark- 
ness, for they shall be many .... Can it be that the benevo- 
lent Author of our being has left us with no provision for our 
deepest necessities,— no balm for our sufferings,— no medicine to 
soothe our griefs? No; God has not left his work unfinished. 
He has provided a remedy for all these ills .... There is that 
which, when all earthly hopes vanish, can replace them with 
visions of secure and everlasting joys. Let a man truly believe 
the Bible ; let him receive it as an authoritative revelation from 



1. What is the greatest triumph of the Bible? 

2. Repeat the anecdote told by Lockhart of Scott. 

3. What is coming to all the living? 

4. Has not God proved his love to mankind? 

5. Is it not likely that he would provide a remedy for our ills? 

6. Should all gladly receive the Bible promises? 



TESTIMONIES TO THE VALUE OF CHRISTIANITY, ETC. 157 

God, and bow his mind and heart in willing submission to its 
blessed teachings, and he will find that life's gloom will soon 
disperse and ' all things become new.' " 

Let me ask, in conclusion, — Can there be any stronger proof 
of the natural depravity of the human heart than man's unwill- 
ingness to accept so rich a blessing as the pardon of all his sins 
and peace with God? For earthly pleasures and honours he 
will "rise up early," and "sit up late," and "eat the bread of 
sorrows"; — will submit to hardship, mortification, and con- 
tempt ; will sacrifice the comforts of home and the endearments 
of children and wife; — but eternal pleasures, imperishable hon- 
ours, peace of conscience, and love of God are offered to him in 
vain. God the Father invites us in the most affectionate terms 
to accept his mercy ; Jesus freely offers to us the benefits of his 
perfect obedience and atoning death ; the Spirit and the Bride 
say, Come. We may well ponder the awful question which 
was proposed to the Hebrews: "How shall we escape, if we 
neglect so great salvation?" 

1. "What is the effect of submission to God's teachings? 

2. Can you give a proof of the depravity of the heart? 

3. What will men do for earthly pleasures and honours? 

4. What are often offered in vain? 

5. Who invites us to be saved? 

G. What question is here proposed? 



14 



••■^o LESSON XXVIII. 

LESSON XXYTII. 

The Divinity of Jesus Cheist. 

By the word Trinity we express the fact that God exists in 
three persons,— Father, Son, and Holy Ghost. It is no objection 
to this doctrine that we cannot understand it. There are many 
things that we believe which we cannot at all understand. 
"But how," you may ask, "can three be only one?'' They are 
not "three" in the same sense in which they are "one," nor are 
they "one" in the same sense in which they are "three." You 
can as little understand the co-existence of the three essences 
or substances which compose yourself. You have a soul, a 
body, and the principle of life; and yet you are but one man or 
woman. Here are three in one I Ycu know where your body 
is: but in what part of it is your soul? Or where is the prin- 
ciple of life? The question is not, Whether we can understand 
how Christ is divine? but, Whether the Bible does or does not 
assert his divinity? That it does, we shall proceed to prove by 
the adduction of a number of texts which we find conveniently 
arranged for us in a tract entitled, "More than One Hundred 
Scriptural and Incontrovertible Arguments for Believing in the 
Supreme Divinity of Our Lord and Saviour Jesus Christ, by 
the late Rev. Samuel Greene Boston," published by the Ameri- 
can Tract Society. 

1. Paul declares : "Without controversy, great is the mystery 
of godliness : God was manifest in the flesh .... believed on 
in the world, received up into glory." 1 Tim. iii. 16. 

2. Isaiah prophesies : " For unto us a child is born, unto us a son 
is given : and the government shall be upon his shoulder : and 
his name shall be called Wonderful, Counsellor, The mighty God, 
the Everlasting Father, the Prince of Peace." Isa. ix. 6. 

1. What is meant by the word Trinity? 

2. Do we understand the mode of the divine union? 

3. Do we understand every thing that we believe? 

4. What is the question before us? 

5. What does Paul declare? 

6. What does Isaiah prophesy? 



THE DIVINITY OF JESUS CHRIST. 159 

3. John says: "In the beginning was the Word, and the 
Word was with God, and the Word was God .... And the 
Word was made flesh, and dwelt among us, (and we beheld his 
glory, the glory as of the only begotten of the Father,) full of 
grace and truth." John i. 1, 14. 

4. Paul says : " Which none of the princes of this world knew : 
for had they known it, they would not have crucified the Lord 
of glory." 1 Cor. ii. 8. 

5. Peter says : " To feed the church of God, which he hath 
purchased with his own blood." (Acts xx. 28.) Compare this 
with 1 Pet. v. 2 : " feed the flock of God ;" and with 1 Peter i. 
18, 19, "redeemed .... with the precious blood of Christ." 

6. " Whose are the fathers, and of whom, as concerning the 
flesh, Christ came, who is over all, God blessed for ever." Kom. 
ix. 5. 

7. " Let this mind be in you, which was also in Christ Jesus : 
who, being in the form of God, thought it not robbery to be 
equal with God: but made himself of no reputation, and took 
upon him the form of a servant, and was made in the likeness 
of men : and being found in fashion as a man, he humbled him- 
self, and became obedient unto death, even the death of the 
cross." Phil. ii. 5-8. 

8. " For in him [Christ] dwelleth all the fulness of the God- 
head bodily." Col. ii. 9. 

9. Isaiah says : " I saw also the Lord [Jehovah] sitting upon 
a throne" (Isa. vi. 1); John informs us that this was Christ 
whom John saw : " These things said Esaias, when he saw his 
glory, and spake of him." John xii. 41. 

10. In Isaiah we read : " Look unto me, and be ye saved, all 
the ends of the earth : for I am God, and there is none else 
.... unto me every knee shall bow, every tongue shall swear" 
(Isa. xlv. 22, 23; now Paul says: "we shall all stand before the 
judgment seat of Christ. For it is written. As I live, saith the 
Lord, every knee shall bow to me, and every tongue shall con- 

1. In No. 3, above, who is meant bv "the Word"? 
2 Was " the Word" both Christ and God? 

3. In No. 6 what is Christ called ? 

4. In No. 7 what two forms are mentioned? 

5. In No. 8 what is said to dwell in Christ? 

6. Before whose judgment seat are we to stand? 



160 LESSON XXVIII. 

fess to God. So then every one of us shall give account of him- 
self to God." Rom. xiv. 10, 11, 12. 

11. God the Father calls Jesus Christ, God: "Unto the Son, 
he saith, Thy throne, O God, is for ever and ever : a sceptre of 
righteousness is the sceptre of thy kingdom. Thou hast loved 
righteousness, and hated iniquity ; therefore God, even thy God, 
hath anointed thee with the oil of gladness above thy fellows. 
And, Thou, Lord, in the beginning hast laid the foundation of 
the earth ; and the heavens are the works of thine hands. They 
shall perish ; but thou remainest : and they all shall wax old as 
doth a garment; and as a vesture shalt thou fold them up, and 
they shall be changed : but thou art the same, and thy years 
shall not fail." Heb. i. 8, 9, 10, 11, 12. Compare with Psalm 
xlv. 6, 7. 

12. " The Lord God of the holy prophets sent his angel to 
shew unto his servants the things which must shortly be done." 
Rev. xxii. 6 : in the 16th verse we read, " I Jesus have sent 
mine angel to testify unto you these things in the churches." 

13. Paul exhorts " Neither let us tempt Christ, as some of 
them also tempted, and were destroyed by serpents." (1 Cor. x. 9,) 
In Numbers xxi. 5, 6, we read: "And the people spake against 
God, 'and against Moses .... And the Lord sent fiery serpents 
among the people, and they bit the people; and much people of 
Israel died ;" and in Ps. lxxviii. 56, of these same Israelites we 
are told: "they tempted and provoked the most high God." 

14. " The chariots of God are twenty thousand, even thousands 
of angels : the Lord is among them, as in Sinai, in the holy 
place. Thou hast ascended on high, thou hast led captivity 
captive : thou hast received gifts for men ; yea, for the rebellious 
also, that the Lord God might dwell among them." Ps. lxviii 
17, 18. 

Now who is this Lord [Jehovah] ? Paul tells us that it is 
Christ: "Wherefore he saith, When he ascended up on high, he 
led captivity captive, and gave gifts unto men. (Now that he 



1. In No. 11 what does God call Christ? 

2. Who laid the foundation of the earth? 

3. Whose hands made the heavens? 

4. What is said in No. 12? 

5. In No. 13 what does Paul exhort? 

6. In No. 14 what does Paul tell us? 



THE DIVINITY OF JESUS CHRIST. 161 

ascended, what is it but that he also descended first into the 
lower parts of the earth? He that descended is the same also 
that ascended up far above all heavens, that he might fill all 
things.)" Ephes. iv. 8, 9, 10. 

15. "And Thomas answered and said unto him, My Lord 
and my God ! Jesus saith unto him, Thomas, because thou hast 
seen me, thou hast believed : blessed are they that have not 
seen, and yet have believed." (John xx. 28, 29.) When John 
fell down to worship before the feet of the angel who had 
shewed him the glories of the New Jerusalem, the angel 
rebuked him, — "See thou do it not: for I am thy fellow-ser- 
vant," &c, "worship God." (Eev. xxii. 8, 9.) Would Jesus 
have permitted Thomas to call him bis "Lord" and his "God" 
unless he was indeed divine? The question answers itself. We 
are told in Matt. xiv. 33, "Then they that were in the ship 
came and worshipped him." (See also Matt, xxviii. 17; Luke 
xxiv. 51, 52.) There are many other instances of worship paid 
to Christ when on earth: all unrebuked by him. 

16. "The first man is of the earth, earthy: the second man 
is the Lord from heaven." 1 Cor. xv. 47. 

17. " For to this end Christ both died, and rose, and revived, 
that he might be Lord both of the dead and living." Rom. 
xiv. 9. 

18. "Preaching peace by Jesus Christ: (he is Lord of all)." 
Acts x. 36. 

19. "These shall make war with the Lamb, and the Lamb 
shall overcome them: for he is Lord of lords, and King of 
kings." Rev. xvii. 14. 

20. "And he hath on his vesture and on his thigh a name 
written, KING OF KINGS, AND LORD OF LORDS." Rev. 
xix. 16. 

21. "Jesus saith unto him .... he that hath seen me hath 
hath seen the Father ; and how sayest thou then, Shew us the 
Father?" John xiv. 9. 

1. What did Thomas call Christ? 

2. Did Christ contradict him? 

3. Are there other instances of worshipping Christ? 

4. Did he ever rebuke this? 

5. Would a good man or angel accept divine worship? 

6. In Nos. 19 and 20 what is Christ called? 

L 14* 



162 LESSON XXVIII. 

22. " I can do all things through Christ which strengtheneth 
me." Phil. iv. 13. 

"I live ; yet not I, but Christ liveth in me." (Gal. ii. 20.) Would 
Paul speak thus of a mere man ? 

23. " With all that in every place call upon the name of Jesus 
Christ our Lord, both theirs and ours." (1 Cor. i. 2.) We find 
Christ addressed in prayer eight times in this form : " The grace 
of our Lord Jesus Christ be with you." (Eom. xvi. 20, 24; 1 
Cor. xvi. 23; Phil. iv. 23, etc.) ; and in more than forty different 
passages through the New Testament we find examples of prayer 
offered to Christ, or the duty of praying to him implied. 

24. "That at the name of Jesus every knee should bow, of 
things in heaven, and things in earth, and things under the 
earth." Phil. ii. 10. 

25. " But grow in grace, and in the knowledge of our Lord 
and Saviour Jesus Christ. To him be glory both now and for 
ever. Amen." (2 Pet. iii. 18.) Would an inspired apostle so 
write of a mere man ? 

26. "And again, when he bringeth in the first-begotten into 
the world, he saith, And let all the angels of God worship him." 
(Heb. i. 6.) Would the Father command idolatry? 

27. That Christ is worshipped in heaven, the Book of Eevela- 
tion abundantly proves. We quote a few passages only: "And 
when he had taken the book, the four beasts, and four-and- 
twenty elders fell down before the Lamb, having every one of 
them harps, and golden vials full of odours, which are the 
prayers of saints .... and every creature which is in heaven, 
and on the earth, and under the earth, and such as are in the 
sea, and all that are in them, heard I saying, Blessing, and 
honour, and glory, and power, be unto him that sitteth upon the 
throne, and unto the Lamb for ever and ever. And the four 
beasts said, Amen. And the four-and-twenty elders fell down 
and worshipped him that liveth for ever and ever." Eev. v. .8, 
13, 14. 

1. In No. 22 what does Paul say of Christ? 

2. In No. 23 what is said of prayer to Christ? 

3. In No. 24 what is said of the name of Jesus? 

4. To whom does Peter ascribe eternal glory? 

5. In No. 26 what does God command? 

6. Prove that Christ is worshipped in heaven. 



THE DIVINITY OF JESUS CHRIST. 163 

LESSOR XXIX. 

The Divinity of Jesus Christ. — Continued. 

28. Creation is ascribed to Christ: "For by him were all 
things created, that are in heaven, and that are in earth, visible 
and invisible, whether they be thrones, or dominions, or princi- 
palities, or powers : all things were created by him, and for him : 
and he is before all things, and by him all things consist." 
(Col. i. 16, 17.) Compare this with Isaiah xliv. 24 : " Thus saith 
the Lord thy Redeemer .... I am. the Lord that maketh all 
things ; that stretcheth forth the heavens alone ; that spreadeth 
abroad the earth by myself." See also John i. 3, 10 ; Rom. i. 20; 
Heb. i. 10, 12, iii. 4; Psa. civ. 2G. 

29. Christ is to be our Judge : " For we must all appear before 
the judgment seat of Christ; that every one may receive the 
things done in his body, according to that he hath done, 
whether it be good or bad." (2 Cor. v. 10.) Read also Matt. 
xxv. 31-46 : " When the Son of man shall come in his glory," 
&c. In more than thirty different passages, Christ is repre- 
sented as the final judge of the world. 

30. " Be thou faithful unto death, and I will give thee a crown 
of life." (Rev. ii. 10.) Can any but God do this? 

31. " These things saith the Son of God .... and all the 
churches shall know that I am he which searcheth the reins and 
hearts: and I will give unto every one of you according to your 
works." (Rev. ii. 18, 23.) Compare this with Jer. xvii. 10: 
" I the Lord search the heart, I try the reins, even to give every 
man according to his ways, and according to the fruit of his 
doings;" and with 1 Kings viii. 39: "and give to every man 
according to his ways, whose heart thou knowest (for thou, even 
thou only, knowest the hearts of all the children of men") 

1. Who created all things? 

2. Who is to be our judge at the last day? 

3. In how many places is Christ represented as the final judge ? 

4. Could any but God give a crown of life ? 

5. Can any but God search the heart? 

6. Is it certain, then, that Christ is God ? 



164 LESSON XX IX. 

32. Shortly before his crucifixion his disciples declared to him 
their belief of his omniscience : " Now we are sure that thou 
knowest all things." (John xvi. 30.) Would not Jesus have 
refused this ascription of an attribute of deity, if he had not been 
entitled to it? But what does he answer? "Jesus answered 
them, Do ye now believe ?" Again, when Peter exclaims, " Lord, 
thou knowest all things" (John xxi. 17), Jesus, instead of rebuk- 
ing him, answers him: "Feed my sheep." 

33. "For in him dwelleth all the fulness of the Godhead 
bodily. And ye are complete in him* which is the head of all 
principality and power." (Col. ii. 9, 10.) Who is the head of all, 
but God? 

34. He not only made all things, but he preserves all crea- 
tion : " upholding all things by the word of his power." Heb. i. 3. 

35. " For this thing I besought the Lord thrice, that it might 
depart from me. And he said unto me, My grace is sufficient 
for thee : for my strength is made perfect in weakness. Most 
gladly therefore will I rather glory in my infirmities, that the 
power of Christ may rest upon me." (2 Cor. xii. 8, 9.) Is it 
not the grace of God that is here spoken of? If Christ is a 
man, and his grace is sufficient, what need is there of the 
grace of God, upon which the apostle so often enlarges? The 
psalmist says (lxxiii. 26) : "My flesh and my heart faileth: but 
God is the strength of my heart, and my portion for ever." 

36. Christ declares in the most emphatic language his supreme 
divinity : " I am Alpha and Omega, the beginning and the end- 
ing, saith the Lord, which is, and which was, and which is to 
come, the Almighty .... I am Alpha and Omega, the first 
and the last .... Fear not; I am the first and the last: I am 
he that liveth, and was dead; and behold, I am alive for ever- 
more, Amen ; and have the keys of hell and of death." Eev. i. 
8, 11, 17, 18. 

If there was not one other declaration in the Bible of the 
divinity of Christ, these words would be enough to prove it. 

1. What did the disciples declare? 

2. Who upholds all things? 

3. Whose grace was sufficient for Paul? 

4. Did Christ say that he was "the first and the last"? 

5. Did he say that he was the " Almighty"? 

6. Would it be blasphemy for a creature to speak thus? 



THE DIVINITY OF JESUS CHRIST. 165 

37. He forgave sins: "When Jesus saw their faith, he said 
unto the sick of the palsy, Son, thy sins be forgiven thee. But 
there were certain of the scribes sitting there, and reasoning in 
their hearts, "Why doth this man thus speak blasphemies? who 
can forgive sins but God only ?" (Mark ii. 5-7.) The scribes had a 
right to ask this last question, for they could point to Isaiah xliii. 
25: " I, even I, am he that blotteth out thy transgressions for mine 
own sake, and will not remember thy sins." Isa. xliii. 25. 

38. "And no man hath ascended up to heaven, but he that 
came down from heaven, even the Son of man which is in 
heaven." (John iii. 13.) Could a mere man be in two places 
at the same time? 

39. " For where two or three are gathered together in my name, 
there am I in the midst of them." (Matt, xviii. 20.) Could a 
mere man be omniscient and omnipresent? 

40. " Which is his body, the fulness of him that filleth all in 
all." (Ephes. i. 23.) Does any but God fill all in all ? " Do not 
I fill heaven and earth? saith the Lord." Jer. xxiii. 24. 

41. " I will not leave you comfortless : I will come to you." 
(John xiv. 18.) Who but God has the knowledge and power 
requisite to the performance of this promise? " Fear not, for I 
am with thee." Isa. xliii. 5. 

42. "He that hath my commandments, and keepeth them 
.... I will love him, and will manifest myself to him .... 
And my Father will love him, and we will come unto him, and 
make our abode with him." (John xiv. 21, 23.) Would Paul 
use such language as this of himself, or of any other man? 

43. "These things saith he that holdeth the seven stars in 
his right hand, who walketh in the midst of the seven golden 
candlesticks." (Rev. ii. 1.) Could any but God know all that 
was passing in the hearts of the members of the seven churches 
of Asia? 

44. " Behold, I stand at the door, and knock : if any man hear 
my voice, and open the door, I will come in to him and will sup 

1. Did Christ forgive sins? 

2. Was Christ in heaven and on earth at the same time? 

3. Could a man know every thing and be everywhere ? 

4. Could a man fill all things? 

5. Could a dead man come to people's hearts to comfort them ? 

6. Can a man "knock at the door" of the heart when he will? 



166 LESSON XXIX. 

with him, and he with me." (Rev. iii. 20.) Unless he knows all 
hearts, how can this promise be fulfilled? 

45. " Lo, I am with you aiway, even unto the end of the world." 
Matt, xxviii. 20. 

46. " But thou, Beth-lehem Ephratah, though thou be little 
among the thousands of Judah, yet out of thee shall he come 
forth unto me that is to be ruler in Israel ; whose goings forth 
have been from of old, from everlasting." (Micah v. 2. ) See Matt, 
ii. 6, where this is applied to Christ. If his "goings forth have 
been from everlasting," he can be none other than the " ever- 
lasting God." 

47. "Jesus said unto them, Verily, verily 5 I say unto you, 
Before. Abraham was I am." (John viii. 58. ) Compare this with 
Exod. iii. 14 : " And God said unto Moses, I am that I am : and 
he said, Thus shalt thou say unto the children of Israel, I AM 
hath sent me unto you." 

48. " And now, O Father, glorify thou me with thine own self 
with the glory which I had with thee before the world was." 
(John xvii. 5.) Could the highest archangel in heaven use 
such language as this to the Supreme Being? Surely not. 

49. " Jesus Christ the same yesterday, to-day, and for ever." 
(Heb. xiii. 8.) Who but God is, has been, and always will be, 
unchangeable? 

50. " And I saw no temple therein : for the Lord God Almighty 
and the Lamb are the temple of it. And the city had no need 
of the sun, neither of the moon, to shine in it: for the glory of 
God did lighten it, and the Lamb is the light thereof." (Rev. 
xxi. 22, 23.) How would it sound to say that Moses, or Gabriel, 
was "the light thereof"? 

51. Christ said: "Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, and of the Son, and 
of the Holy Ghost." (Matt, xxviii. 19.) How would it sound to 
say, "baptizing them in the name of the Father, and of Paul, 
and of the Holy Ghost?" Yet why not, if Christ is a man only? 

1. Could a man be with his friends to the end of the world? 

2. Could it be said that a man was from everlasting? 

3. Who was " before Abraham" ? 

4. Who shared in the glory of God before the world was? 

5. Is there any creature who always was and shall be the same? 

6. Could any man be the temple and the light of heaven? 



THE DIVINITY OF JESUS CHEIST. 167 

But here we pause ; not for want of more Scriptural proofs, 
but for want of space. 

That Christ was man as well as God, we admit ; and those 
passages of Scripture which refer to his humanity are in har- 
mony with those which refer to his divinity : but unless you admit 
his divinity, you must abandon all belief in the truth of the 
Bible ; and it is impossible to admit that Christ was even a good 
man: for no good man would accept divine worship, and arro- 
gate to himself the honour which belongs to God only. And 
now, my friends, " What think ye of Christ?" (Matt. xxii. 42.) 
It is not enough that you believe in his divinity. Do you be- 
lieve in him as your Saviour? Have you accepted him as 
your substitute? Are your sins imputed to him, and is his 
righteousness imputed to you ? If so, you have been born again 
of the Holy Spirit; and may well "rejoice in hope of the glory 
of God." 

1. Was Christ man as well as God? 

2. If he was not divine, can the Bible be true? [merely ? 

3. Why cannot we suppose him to have been a good man 

4. Is it safe to refuse to believe him and yet trust him as a 

5. Will the belief of his divinity save you? [Saviour? 

6. W r hat is necessary for salvation? 



168 LESSON XXX. 



LESSON XXX. 

Justification of the Sinner. 

If man had always retained the perfection in which he was 
created, he would have been justified by his obedience to God's 
law ; but after his fall he lost both the ability and the disposi- 
tion to render this obedience. How then is he to be saved? for 
the law has never relaxed its demands ; it makes no allowance 
for man's spiritual weakness and depravity : it still insists upon 
the performance of the works of the law; declaring that "The 
man that doeth them shall live in them." (Gal. iii. 12.) How 
then can the law be observed, and its demands obeyed? By 
Christ's fulfilling the law for us, and laying down his life as a 
sacrifice for our sins : " For what the law could not do, in that 
it was weak through the flesh, God sending his own Son in the 
likeness of sinful flesh, and for sin, condemned sin in the flesh : 
that the righteousness of the law might be fulfilled in us, who 
walk not after the flesh but after the Spirit." (Eom. viii. 3, 4.) 
"The obedience which the law demands is called righteousness ; 
and those who render that obedience are called righteous. To 
ascribe righteousness to any one, or to pronounce him righteous, 
is the scriptural meaning of the word to justify. The word 
never means to make good in a moral sense, but always to pro- 
nounce just or righteous. Thus, God says, I will not justify the 
wicked. Judges are commanded to justify the righteous and 
to condemn the wicked. Woe is pronounced on those who 
justify the wicked for a reward. In the New Testament it is 
said, By the deeds of the law shall no flesh be justified in his 
sight. It is God that justifieth. Who si he that condemneth? 
There is scarcely a word in the Bible the meaning of which is 
less open to doubt. There is no passage in the New Testament 

1. How would unfallen man have been justified? 

2. Does the law still require perfect obedience? 

3. How can this demand be satisfied? 

4. What is the necessary obedience called? 

5. What is the meaning of the word to justify? 

6. Can we be justified by keeping God's laws? 



JUSTIFICATION OF THE SINNER. l<d\) 

in which it is used out of its ordinary and obvious sense. When 
God justifies a man he declares him to be righteous. To justify 
never means to render one holy. It is said to be sinful to justify 
£he wicked ; but it could never be sinful to render the wicked 
holy. And as the law demands righteousness, to impute or 
ascribe righteousness to any one is, in scriptural language, to 
justify. To make (or constitute) righteous, is another equivalent 
form of expression. Hence to be righteous before God, and to 
be justified, mean the same thing; as in the following passage: 
Not the hearers of the law are righteous before God, but the 
doers of the law shall be justified. The attentive, and especially 
the anxious, reader of the Bible cannot fail to observe that these 
various expressions, to be righteous in the sight of God, to im- 
pute righteousness, to constitute righteous, to justify, and others 
of similar import, are so interchanged as to explain each other, 
and to make it clear that to justify a man is to ascribe or im- 
pute to him righteousness. The great question then is, How is 
this righteousness to be obtained? We have reason to be thankful 
that the answer which the Bible gives to this question is so per- 
fectly plain. In the first place, that the righteousness by which 
Ave are to be justified before God is not of works, is not only 
asserted but proved. The apostle's first argument on this point 
is derived from the consideration that the law demands a per- 
fect righteousness. If the law were satisfied by an imperfect 
obedience, or by a routine of external duties, or by any service 
which men are competent to render, then indeed justification 
would be by works. But since it demands perfect obedience, 
justification by works is, for sinners, absolutely impossible. It 
is thus the apostle reasons. As many as are of the works of the 
law are under the curse. For it is written, Cursed is every one 
that continueth not in all things written in the book of the law 
to do them. As the law pronounces its curse upon every man 
who continues not to do all that it commands, and as no man 
can pretend to this perfect obedience, it follows that all who 

1. When God justifies a man what does he call him? 

2. Does justify ever mean to make holy? 
8. What expressions explain each other? 

4. If justification were by works, what would be the case? 

5. Why is justification by works impossible? 

6. Upon whom does the law pronounce its curse? 

15 



170 LESSON XXX. 

look to the law for justification must be condemned. To the 
same effect in the following verse, he says, The law is not of 
faith, but the man that doeth them shall live by them. That 
is, The law is not satisfied by any single grace or imperfect 
obedience. It knows and can know no other ground of justifi- 
cation than complete compliance with its demands. Hence, in 
the same chapter, Paul says, If there had been a law which 
could have given life, ve v My righteousness would have been by 
the law. Could the law pronounce righteous, and thus give a 
title to the promised life to those who had broken its commands, 
there would have been no necessity of any other provision for 
the salvation of men; but as the law cannot thus lower its 
demands, justification by the law is impossible. The same 
truth is taught in a different form, when it is said, If righteous- 
ness come by the law, Christ is dead in vain. There would 
have been no necessity for the death of Christ, if it had been 
possible to satisfy the law by the imperfect obedience which we 
can render. Paul therefore warns all those who look to works 
for justification that they are debtors to do the whole law. It 
knows no compromise; it cannot demand less than what is right, 
— and perfect obedience is right; and therefore its only language 
is as before, Cursed is every one that continueth not in all things 
written in the book of the lav/ to do them ; and, The man that 
doeth those things shall live by them. Every man, therefore, 
who expects justification by works must see to it, not that he is 
better than other men, or that he is very exact and does many 
things, or that he fasts twice in the week, and gives tithes of all he 
possesses, — but that he is [and always has been] SINLESS . . . . 
This doctrine, though so plainly taught in Scripture, men are 
disposed to think very severe. They imagine that their good 
deeds will be compared with their evil deeds, and that they will be 
rewarded or punished as the one class or the other preponderates ; 
or that the sins of one part of life may be atoned for by the good 
works of another ; or that they can escape by mere confession 

1. What alone will satisfy the law? 

2. What does Paul say of the law? 

3. If the law could give a title to life, what then? 

4. What warning does Paul give? 

5. What must he do who expects justification by works? 
G. What do men think of this doctrine? 



JUSTIFICATION OF THE SINNER. 171 

and repentance. They could not entertain such expectations 
if they believe themselves to be under a law. No human law 
is administered as men seem to hope the law of God will be. 
He who steals or murders, though it be but once, though he 
confesses and repents, though he does any number of acts of 
charity, is not less a thief or murderer. The law cannot take 
cognizance of his repentance and reformation. If he steals or 
murders', the law condemns him. Justification by the law is for 
him impossible. The law of God extends to the most secret 
exercises of the heart. It condemns whatever is in its nature 
evil. If a man violate this perfect rule of right, there is an end 
of justification by the law ; he has failed to comply with its con- 
ditions ; and the law can only condemn him. To justify him, 
would be to say that he had not transgressed. Men, however, 
think that they are not to be dealt with on the principles of 
strict law. Here is their fatal mistake .... Even conscience, 
when duly enlightened and roused, is as strict as the law of G6d. 
It refuses to be appeased by repentance, reformation, or pen- 
ance. It enforces every command and every denunciation of 
our Supreme Ruler, and teaches, as plainly as do the Scriptures 
themselves, that justification by an imperfect' obedience is im- 
possible. As conscience, however, is fallible, no reliance on 
this subject is placed on her testimony. The appeal is to the 
word of God; which clearly teaches that it is impossible a sin- 
ner can be justified by works, because the law demands perfect 
obedience." Hodge's Way of Life, Chap. V., Justification. 

Thus we all stand helpless and, in ourselves and in any thing 
which the law can do for us, hopeless before God; and thus 
condemned we shall, unless some great change occur in our cir- 
cumstances, shortly stand at the judgment seat. The demand 
there, as here, will be perfect righteousness. To the sinner 
awakened to a sense of this awful truth what unspeakable joy is 
brought by the declaration of Scripture that Jesus Christ, the 
second person of the adorable Trinity, took upon him our nature ; 

1. Do men believe themselves to be under law? 

2. Does human law balance a man's sins with his virtues? 

3. How far does the law of God extend? 

4. What is said of conscience ? 

5. How then do we stand before God? 

6. What brings unspeakable joy? 



172 LESSON XXX. 

was born into the world; subjected himself to the law which we 
had broken ; suffered its penalty ; satisfied its demands ; and now 
offers the benefits of his sacrifice to every one who will accept 
of them ! " Let this mind be in you which was also in Christ 
Jesus : who, being in the form of God, thought it not robbery to 
be equal with God; but made himself of no reputation, and took 
upon him the form of a servant, and was made in the likeness 
of men : and being found in fashion as a man, he humbled him- 
self, and became obedient unto death, even the death of the 
cross." (Phil. ii. 5-8.) "But when the fulness of the time was come, 
God sent forth his Son, made of a woman, made under the law, 
to redeem them that were under the law, that we might receive 
the adoption of sons. And because ye are sons, God hath sent 
forth the Spirit of his Son into your hearts, crying, Abba, Father. 
Wherefore thou art no more a servant, but a son ; and if a son, 
then an heir of God through Christ." (Gal. iv. 4-7.) "But of 
him are ye in Christ Jesus, who of God is made unto us wisdom, 
and righteousness, and sanctification, and redemption." (1 Cor. 
i. 30.) "For as by one man's disobedience many were made 
sinners, so by the obedience of one shall many be made right- 
eous." (Rom. v. 19.) "For he hath made him to be sin for us, 
who knew no sin, that we might be made the righteousness of 
God in him." (2 Cor. v. 21.) "And be found in him, not hav- 
ing mine own righteousness, which is of the law, but that which 
is through the faith of Christ, the righteousness which is of 
God by faith." (Phil. iii. 9.) "Therefore being justified by 
faith, we have peace with God, through our Lord Jesus Christ." 
(Rom. v. 1.) "There is therefore now no condemnation to 
them which are in Christ Jesus, who walk not after the 
flesh, but after the Spirit." (Rom. viii. 1.) It is — we do not 
say improbable, but — impossible that he who is in Christ can 
perish. Why then is it that all who hear of this glorious gospel of 
the Son of God do not at once accept it in all its divine simpli- 
city and truth? The answer we must reserve for our next Lesson. 

1. In what two forms has Christ existed? 

2. Why was Christ made under the law? 

3. How must we become sons of God? 

4. What is Christ made unto us? 

5. What was Christ made for us? 

6. To whom is there no condemnation? 



REPENTANCE AND FAITH. 173 



LESSON XXXI. 

Eepextaxce axd Faith. 

"We concluded our last Lesson with, the following assertion 
and question: "It is — we do not say improbable, but — impossi- 
ble that he who is in Christ can perish. Why then is it that all 
who hear of this glorious gospel of the Son of God do not at 
once accept it in all its divine simplicity and truth? 7 ' To this 
we answer: 

I. The great majority have no heart-belief of their danger. 
We say " heart-belief :" an intellectual assent to the truth of 
Christianity they may not be able to avoid ; but this will never 
bring them to repentance and faith. They promise themselves 
that, at some indefinite time in the future — in sickness, or retire- 
ment from business, or old age, — they will make a personal 
matter of religion, and secure all the advantages which it offers ; 
and if they should be cut off before the "convenient season 7 ' has 
arrived, they hope that God will be^ merciful enough to save 
them ; to accept their desire to be saved as a substitute for that 
repentance and faith which are declared by Holy Writ to be 
the only means of salvation. You may tell them, and they may 
tell themselves, that the risk which they run is a tremendous one: 
but whatever may be the consequence, forsake the ways of their 
own hearts, and give up those hearts to the love and service of 
God, they will not ! 

II. Many who are in earnest in their religious purposes and 
conscientious in their performance of religious duties, permit 
ecclesiastical organizations or priestly intervention to stand 
between their souls and Christ. The simplicity of the gospel 
— that Christ has done every thing which can merit salvation 
for us, and that all we can do is to receive, not give — is a stuin- 

1. What is impossible? 

2. What is said of the great majority? 

3. What do they promise themselves? 

4. Do they know that they run a great risk? 

5. What do others permit? 

6. What is the simplicity of the gospel to such? 

15* 



174 LESSON XXXI. 

bling-block to them. In this obtrusion of self, Deism, Romanism, 
Unitarianism, and all other forms of error unite. It is a proper 
sense of our sin and danger alone which can make Christ, as a 
personal Saviour, precious to our souls. Is not man's natural 
indifference to God and to his own conduct, as a subject of the 
Divine Government, a sufficient proof of his natural depravity ? 
Does he show the same indifference where his temporal interests 
are concerned? 

" There is one general truth in relation to this point which is 
clearly taught in the Bible; and that is, that all true repent- 
ance springs from right views of God. The language of Job 
may with more or less confidence be adopted by every Christian : 
I have heard of thee by the hearing of the ear, but now mine 
eye seeth thee; wherefore I abhor myself in dust and ashes. 
The discovery of the justice of God serves to awaken conscience, 
and often produces a fearful looking for of judgment and fiery 
indignation. This is the natural and reasonable effect of a clear 
apprehension of the rectitude of the divine character, as of a 
judge who renders to every one his due. There are accord- 
ingly many illustrations of the effects of this apprehension 
recorded in the Scriptures. Fearfulness and trembling, said 
the psalmist, are fallen upon me; and horror hath overwhelmed 
me. While I suffer thy terrors, I am distracted. Thy fierce 
wrath goeth over me. Thy terrors have cut me off. There is 
no rest in my bones because of my sins. For my iniquities 
have gone over my head, as a heavy burden they are too heavy 
for me. These fearful forebodings are so common in the experi- 
ence of the people of God, that the earlier writers make terror 
of conscience a prominent part of repentance. There are, how- 
ever, two remarks upon this subject which should be borne in 
mind. The first is, that these exercises vary in degree from the 
intolerable anguish of despair to the calm conviction of the 
judgment that we are justly exposed to the displeasure of God. 
And, secondly, that there is nothing discriminating in these 

1. What alone can make Christ precious? 

2. Give me a proof of man's depravity. 

3. Are men thus indifferent to their temporal interests? 

4. What does repentance spring from? 

5. What serves to awaken conscience? 

6. What two remarks should be borne in mind ? 



REPEXTAXCE AXD FAITH. 175 

terrors of conscience. They are experienced by the righteous 
and the unrighteous. If they occurred in the repentance of 
David, they did also in that of Judas. Sinners in Zion are 
often afraid; and fearfulness often surprises the hypocrite. 
These fearful apprehensions, therefore, are not to be desired for 
their own sake; since there is nothing good in fear. It is rea- 
sonable that those should fear who refuse to repent and accept 
of the offers of mercy. But there is nothing reasonable in those 
fears which arise from unbelief, or distrust of the promises of 
God. It so often happens, however, in the experience of the 
people of God, that they are made sensible of their guilt and 
danger before they have any clear apprehension of the plan of 
redemption, — that, in fact, fear of the wrath of God enters largely 
into the feelings which characterize their conversion. The 
apprehension of the holiness of God produces awe. The angels 
in heaven are represented as veiling their faces, and bowing 
with reverence before the Holy One. Something of the same 
feeling must be excited in the minds of men by the discovery 
of His infinite purity. It cannot fail, no matter what may be 
the state of his mind, to excite awe. This, however, may be 
mingled with love, and express itself in adoration ; or it may 
co-exist with hatred, and express itself in blasphemy. Very 
often the effect is simple awe, or at least this is the prominent 
emotion ; and the soul is led to prostrate itself in the dust. The 
moral character of this emotion can only be determined by 
observing whether it is attended with complacency in the con- 
templation of infinite purity, and with a desire of larger and 
more constant discoveries of it, or whether it produces uneasi- 
ness and a desire that the vision may be withdrawn, and we 
be allowed to remain at ease in our darkness. In the next 
place, this discovery of the holiness of God cannot fail to pro- 
duce a sense of our own unworthiness. It is in his light that 
we see light. It is by the apprehension of his excellence that 
we learn our own vileness. And as no man can be aware that 

1. Who experience terrors of conscience? 

2. What are reasonable fears? 

3. What are unreasonable fears? 

4. What produces awe? 

5. How can the moral character of this emotion be determined ? 

6. What effect is produced by the discovery of God's holiness? 



176 LESSON XXXI. 

he appears vile in the sight of others without a sense of shame, 
we find, that this emotion is described as being one of the most 
imiform attendants upon repentance .... As the conscious- 
ness of unworthiness when we think of others produces shame, 
so, when we think of ourselves, it produces self-abhorrence. 
This latter feeling, therefore, enters into the nature of true 
repentance. In the strong language of the suffering patriarch 
already quoted, the sinner abhors himself and repents in dust 
and ashes .... It is not the strength, but the nature, of these 
feelings which determines the character of our repentance. 
Their nature is the same in all true penitents ; their strength 
varies in every particular case. In all, however, the sense of 
sin destroys that self-complacency with which sinners soothe 
themselves, thanking God they are not as other men. It hum- 
bles them before God, and places them in the position which 
he would have them occupy. To this man will I look, saith 
the Lord, even to him that is poor and of a contrite spirit, and 
trembleth at my word. With such a soul God condescends to 
take up his abode .... This humbling sense of our unworthi- 
ness, which produces true contrition and self-abasement, is 
essential to repentance. Most men are willing to acknowledge 
themselves to be sinners ; but they are at the same time dis- 
posed to extenuate their guilt ; to think they are as good as could 
be reasonably expected ; that the law of God demands too much 
of beings so frail as man, and that it would be unjust to visit 
their deficiencies with any severe punishment. The change 
which constitutes repentance destroys this disposition to self- 
justification. The soul bows down before God under the con- 
sciousness of inexcusable guilt .... There is, indeed, a con- 
fession which remorse extorts from the lips of those whose 
hearts know nothing of that godly sorrow which is unto life. 
Thus, Judas went to his accomplices in treachery and said, I 
have sinned in that I have betrayed the innocent blood ; and 
then went and hanged himself. This, however, is very different 

1. What does the consciousness of unworthiness produce? 

2. What does Job say? 

3. What determines the character of our repentance? 

4. What does the sense of sin destroy? 

5. What are men disposed to do ? 

6. What destroys this disposition? 






Bi^FJi^rANCE AND FAITH. 177 

from that ingenuous acknowledgment of sin which flows from 
a broken spirit, and which is the more full and free the stronger 
the assurance of forgiveness." Hodge's Way of Life, Chap. VII., 
Repentance. 

This condition of repentance and humility, being attended by 
faith in the Divine promises of forgiveness, so far from being an 
unhappy state, as those who have not experienced it suppose 
it must be, is full of unspeakable comfort and consolation. In- 
deed, the only sure basis of happiness, the supreme love of God 
as a tender and merciful parent, is then first experienced. Did 
not the prodigal son, when he wept upon his father's bosom, 
enjoy a peace to which his whole previous life had been a 
stranger? The language of the renewed soul is, Can I ever 
love enough or do too much for the Father who gave up his 
Son to save me? the* blessed Saviour who bare the punish- 
ment of my sins, and purchased an everlasting righteousness for 
me? the Holy Spirit who, after all my ingratitude and unbelief, 
still returned to strive with, still waited to be gracious to me? 
In this state of love and tenderness it is often the earnest desire 
of the soul to enter at once into the promised rest. It trembles 
in view of the temptations and trials which may lie between it 
and the day of Christ's appearing: trembles lest it should 
lose its first love, fall again into sin, and grieve the forgiving 
Father, the compassionate Saviour, the long-suffering Spirit. 
But it soon learns "a more excellent way:" and feels that, how- 
ever natural, it is selfish to be so anxious to wear the crown 
before enduring the cross; to avoid its share of the labour of (as 
an humble instrument) diffusing righteousness in the earth, and 
bringing sinners to the feet of the Saviour who hath done such 
great things for it ! 

1. Is this state of repentance an unhappy one 

2. What is the only sure basis of happiness? 

3. When did the prodigal enjoy peace? 

4. What is the language of the renewed soul? 

5. At this time, what is often the desire of the soul? 

6. What does it soon learn? 



M 



178 LESSON XXXII. 



LESSON XXXII. 

Confession of Christ. 

The inquirer has now reached a most interesting point in his 
spiritual history. He is, we have assumed, persuaded that the 
Holy Scriptures contain a direct revelation from God; that 
Jesus Christ, the second person of the Holy Trinity, came into 
the world as a man, fulfilled all righteousness, and suffered 
punishment in our stead; so that all who accept him as their 
Saviour are treated as though they had personally obeyed the 
divine law: he has, by the influence of the Holy Spirit, exercised 
repentance and faith, been born again, and is a new creature in 
Christ Jesus. What is he to do next? He is to openly con- 
fess Christ as his Saviour before the whole world. But from 
this many shrink : some from natural timidity ; some from fear 
of ridicule, or domestic or social persecution ; some from other 
reasons. They ask themselves — perhaps they ask others, — " Why 
cannot I be a true Christian without a public confession of 
Christ, or a profession of his religion ?" Hear Christ's own 
words as an answer to this question : " Whosoever therefore shall 
confess me before men, him will I confess also before my Father 
which is in heaven. But whosoever shall deny me before 
men, him will I also deny before my Father which is in heaven." 
(Matt. x. 32, 33.) "He that is not with me, is against me; and 
he -that gathereth not with me, scattereth abroad." (Matt. xii. 
30.) Paul also says: "If thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thine heart that God hath 
raised him from the dead, thou shalt be saved. For with the 
heart, man believeth unto righteousness; and with the mouth 
confession is made unto salvation." Rom. x. 9, 10. 

1. What does the inquirer now think of the Scriptures? 

2. What does he think of Jesus Christ? 

3. What has the Holy Spirit done for him? 

4. What is his next duty ? 

5. Why do some shrink from this duty? 

6. What does Christ say as to this duty? 



CONFESSION OF CHRIST. 179 

Let us briefly consider some of the objections urged or excuses 
made for not joining the church. 

1. "I am afraid of the ridicule or, at least, secret contempt, 
of some of the members of my family, or other acquaintances." 
Answer: In other words, you are "ashamed of Christ." Now, 
what does Christ say to this excuse: "Whosoever therefore 
shall be ashamed of me, and of my words, in this adulterous and 
sinful generation ; of him also shall the Son of man be ashamed, 
when he cometh in the glory of his Father with the holy angels." 
Mark viii. 38. 

2. "I am afraid that I shall regret it." Answer: But would 
not such regret be sinful and foolish? and are you willing to 
refuse to obey Christ now in order that you may the better con- 
tinue to refuse to obey him, and be undisturbed in your sin and 
folly? 

3. "I am afraid that I may be inconsistent, and disgrace the 
cause of religion." Answer : You are much less likely to do 
wrong if, by a conscientious obedience to Christ's command to 
confess him, you secure the aid of the Holy Spirit to strengthen 
and confirm you in well-doing. Your excuse amounts to this. 
That you had better sin now against Christ by refusing to obey 
him, than run the risk of sinning against him hereafter, when 
you are striving to obey him. If you do fall into sin after join- 
ing the church, you can seek forgiveness as you are doing now. 
What would a father think of that child who should say to him, 
" I will not promise to love and obey you, for -fear I may disobey 
you hereafter" ? 

4. " I would rather put off joining the church until I am 
older; have seen more of the world, or have less business to 
attend to." Answer: How do you know that you will ever be 
older? Why should you, by " seeing more of the world," increase 
the difficulty of securing the world to come? What "business" 
is so important as the saving of your soul? Other failures may 
be retrieved: but a failure here is destruction ! " What shall it 

1. What is the first excuse noticed? 

2. What does Christ say to this ? 

3. What is the second excuse noticed? 

4. What is the answer to this? 

5. Third excuse and answer? 

6. Fourth excuse and answer? 



180 LESSON XXXII. 

profit a man," says our Saviour, " if he shall gain the whole 
world, and lose his own soul." Mark viii. 36. 

5. " Notwithstanding all these considerations, I may be safe 
in postponing this matter; because if I am to be saved, I shall 
be whether I join the church or not ; and if I am to join the 
church, I shall not be able to resist when the time comes. Now 
I can resist, and I do not want to do it." Do not delude yourself 
by such miserable excuses as these. What would you think of 
a son who determined that he would not obey his father until 
he was forced to do it? You will never be driven to heaven 
against your will. And if you now resist the strivings of the 
Holy Spirit, you may never be favoured with them again. That 
is an awful warning which declares that, " He that, being often 
reproved hardeneth his neck, shall suddenly be destroyed, and 
that without remedy. (Prov. xxix. 1.) It is a great mistake to 
suppose that you can at any time, in the prospect of death, 
revive the serious convictions which now trouble you. It is 
very likely that under such circumstances you may be utterly 
unaffected : your intellect convinced of your danger, and antici- 
pating the doom of the lost, whilst your heart, cold and insen- 
sible, refuses to feel or pray. 

Consider now the advantages of at once confessing Christ 
before men and uniting yourself with the people of God. 

1. You obey Christ; and in so doing you entitle yourself (not 
from any merit of yours, but in accordance with his gracious 
promise,) to all those spiritual blessings which he confers upon 
his acknowledged followers. The benefit to be derived from the 
influence of the Holy Spirit, from Christian ordinances, Chris- 
tian sympathy, and Christian prayers, are yours : and who can 
adequately estimate the value of such blessings as these? 

2. You commit yourself before the world as a follower of 
Christ; and this fact relieves you at once from some of the 
severest temptations which now endanger you. You will not 
be expected to frequent the company and participate in the 

1. What is the fifth excuse? 

2. Will any be driven to heaven ? 

3. What awful warning is quoted? 

4. What great mistake is noticed? 

5. What is the first advantage of confessing Christ? 
G. What is the second advantage? 



CONFESSION" OF CHRIST. 181 

scenes familiar to those who have no higher end in the world 
than their own pleasure and amusement. In moments of weak- 
ness, when higher principles seem dormant, and perhaps even 
love waxes cold, the fear of being censured for inconsistency 
will often prove an effectual safeguard. As a secret disciple 
you would lack this aid, and in all probability in a short time 
would be as worldly and careless as ever. What experienced 
minister of the gospel does not know of many such cases? 

3. So far from incurring the ridicule or contempt of some of 
your acquaintances, perhaps of members of your family, as you 
now dread, you will in reality gain their respect by your obedi- 
ence to the convictions of your conscience. There are but very 
few, if any, who have not felt, to a greater or less degree, the con- 
victions which now distress you: those who have yielded to 
them will certainly commend your course ; those who resisted 
them will respect one who has evinced more courage and con- 
scientiousness than they have practised themselves. 

4. As a member of the church you will, if consistent and 
zealous, feel it a duty to engage in works of practical Christian 
benevolence: Sunday-school and other instruction, relief of 
the poor, the distribution of Bibles, tracts, and good, books, and 
other useful enterprises. Will it not be an unspeakable satis- 
faction to you, in later years, at the hour of death, at the day 
of judgment, and in a glorious eternity, to feel that you, in these 
various fields of Christian effort, have done something to glorify 
God and benefit the world? To know that useful Christians, 
perhaps that devoted ministers of Christ, were by your influ- 
ence brought to the knowledge of the truth? And that, with- 
out your instrumentality, they might, humanly speaking, have 
never known or have never embraced the Saviour? On the 
other hand, how dreadful will be your self-condemnation, 
whether amidst the pangs of a late repentance on earth, or 
amidst the horrors which surround the impenitent lost, when 
reflecting on all that you might have done, yet have left undone ! 

1. What is said of secret discipleship? 

2. What is said of ridicule or contempt? 

3. What is said of convictions? 

4. What should the Christian engage in? 

5. What will be an unspeakable satisfaction? 

6. What would cause self-condemnation? 

16 



132 LESSON XXXIII. 

LESSON XXXIII. 

Sunday-School Instruction. 

To over-value the importance of the Sunday-school as a 
means of the evangelization of the world is hardly possible. 
Anecdotes of their usefulness, — of children rescued from sin, 
shame, and misery; parents converted; intemperance and pau- 
perism succeeded by morality, comfort, and religion, would fill 
many volumes. With such abundant evidences of fruitful 
results, one might suppose that Christians of both sexes, and of 
almost all ages, would throng the schools, impatient for employ- 
ment in so blessed a work. But, alas! what is the fact? What 
will many pastors and superintendents tell you? That their 
Sunday-schools are always suffering from the want of male 
teachers especially; or from the want of punctuality and interest 
on the part of those who are nominally engaged in Sunday- 
school duties. I say "male" teachers, advisedly: females are 
more ready to enter the field ; and they cultivate it with far more 
patience, energy, and of course — success. 

Now, young Christian, — young, I mean, in profession of your 
Saviour,— can you refuse to enter the Sunday-school? Let me 
lay before you some reasons (not now first published by the 
author of this book) why you should engage in this good work. 

1. There are many children in every community or neigh- 
bourhood who must either be religiously instructed in Sunday- 
schools or not at all. In many cases the parents are ignorant ; 
in many, careless ; frequently both. 

2. But Sunday-schools cannot be sustained without teachers. 
It is obviously, then, the duty of Christians to become teachers. 
For the same reason that it is your duty to engage in any reli- 
gious undertaking which needs your assistance, it is your duty to 

1. What would fill volumes? 

2. What might one suppose? 

3. What great want is felt by superintendents? 

4. Should men be ashamed to let women so excel them? 

5. What is said in No. 1. 

6. What, then, is the duty of Christians? 



SUNDAY-SCHOOL INSTRUCTION. 183 

assume that vacant seat surrounded by a neglected class ; or ; if 
there be no such vacancy, then to gather scholars, and become 
their instructor. Better, with all the toil and self-denial, to be 
thus encompassed in the Sunday-school now, than in the last 
awful day to be surrounded by a host of lost souls, who might 
have been saved, had they but heard from your lips the words 
of eternal life. Better the labour and weariness " while it is 
called To-day," than, when that night cometh when no man 
can work, to lie down upon a bed of death with the reflection 
that no Sunday-school child shall " arise to call us blessed" in 
the "morning of the resurrection!" 

3. You object, that you are busily engaged during the week, 
and must rest on Sunday. But is it certain that your health 
would suffer from teaching. Can it be the fatigue of the work 
which will injure you? You are able to attend to your business 
and to go to church regularly : so it cannot be this. Is it the 
short exercise of opening and closing devotions, morning and 
afternoon, that proves so wearisome? Or is it the few minutes' 
talk with the children that is so overpowering? Would you 
not talk almost as much at home, waiting for church time? In- 
deed is there not an absorbing interest in teaching, which carries 
you through the time with surprising rapidity? Tell me, all ye 
who have been teachers, but who have resigned your posts, did 
you not enjoy yourselves more, and feel far better satisfied, then 
than now? 

4. Allowing full weight to the complaints of inconvenience 
and fatigue attendant upon Sunday-school instruction, is there 
any doubt that all vacancies would be speedily filled if a salary 
should be offered, say of $1000 per annum? If it were con- 
sidered entirely right and honourable to accept pecuniary 
compensation, would not a " consideration" of this kind be a 
sufficient stimulus where other inducements seem unavailing? 
It may be said that a man's necessities might lead him to teach 
for a salary. I answer, "Are the 'necessities' of unconverted 

1. What is said to be better 

2. What excuse for not teaching is noticed? 

3. What answer is made to this? 

4. Does the time pass quickly with the interested teacher? 

5. Do you think that those who have given up teaching are 

6. In what way could we get plenty of teachers ? [satisfied ? 



184 LESSON XXXIII. 

children less? And if we believe that it is the Lord who giveth 
1 power to get wealth/ cannot the Master of the vineyard pay the 
labourer his hire, even if he receives no specific salary for his 
Sunday-school toil?" Let him go forward in the path of duty, 
and trust God for the results. May not a languishing business 
be revived, and influential friends be raised up to further his 
efforts after an honest livelihood ? May not prosperity flow in 
through many unexpected channels ? " Put thou thy trust in the 
Lord, and do good, and verily thou shalt be fed." 

5. Now let us consider our subject in its retrospective view. 
And first : it is very pleasant, at the conclusion of the Lord's 
day, to be able to reflect that the hours have not passed without 
an effort on our part to advance the glory and promote the 
kingdom of God among men. The pastor, who might other- 
wise have been saddened by an insufficiency of means to carry 
on his school, has been cheered and encouraged by our humble 
aid. Fellow-teachers have had their hearts and hands strength- 
ened by our co-operation. Children, who might otherwise have 
desecrated the day and contracted evil habits, have been gath- 
ered from the street, or from ungodly households, and been 
taught the duties of prayer and praise, of repentance towards 
God and faith towards our Lord Jesus Christ." What is more 
delightful to a zealous Sunday-school teacher than to enter a 
school, where, in this or that teacher, surrounded by an ani- 
mated group of interested children, he recognizes a former pupil 
of his own, now disseminating the good then, perhaps carelessly, 
received. It may be the blessed lot of the advanced Sunday- 
school teacher to reckon up ministers of Christ, and officers of 
state, devoted missionaries, and influential merchants, enter- 
prising mechanics, and honest labourers, now happily all 
" labourers" in the vineyard of the Lord, through his instru- 
mentality as the guide of their youth. No man can calculate 
the results, for time and eternity, of bringing one child under 
religious instruction. By the blessing of God upon faithful 

1. Does not God pay the labourer for his work? 

2. What is very pleasant? 

3. What is said of the pastor? 

4. What of the fellow-teachers? 

5. What of Sunday-school children? 

6. What of the Sunday-school teacher? 



SUNDAY-SCHOOL INSTRUCTION. 185 

effort, that child may grow up to inherit the reward of those who 
"turn many to righteousness." He may become "a man of 
might before the Lord." He may be equally eminent in con- 
founding the powers of darkness, and in extending the beams 
of Gospel light : in carrying dismay into the ranks of Satan, and 
in strengthening the hearts of God's desponding children. He 
may become a Pascal to confute, a Luther to alarm, a Melanc- 
thon to persuade. 

6. But perhaps you plead that you are ''not qualified." To 
this I answer: "If you know more than that uncared-for, igno- 
rant, teacherless child who is ' perishing for lack of knowledge ;' 
■ — if you can tell him about God and salvation, about Christ and 
his Gospel, you arc qualified to become his teacher. You know 
that you are 'qualified.' Be honest to yourself, faithful to God, 
and faithful to those for whom God would have you to labour. 
Begin next Sunday, and at its close ask your conscience, ' Have 
I not done well?' " And at the close of life will not the accumu- 
lated labours of many Sundays so spent be reviewed with feel- 
ings of chastened exultation ? With humility and self-abasement, 
indeed, that we have done so little, and that little marred by 
manifold infirmities, but with holy rejoicing that we have not 
been altogether idle, though, surely, "unprofitable servants." 
"They that be wise shall shine as the brightness of the firma- 
ment, and they that turn many to righteousness as the stars for 
ever and ever." Daniel xii. 3. 

And as for those who still refuse to obey the Master's com- 
mand, "Go ye and work in my vineyard," let me affectionately 
entreat them to ponder well this inspired warning: "Therefore 
to him that knoweth to do good, and doeth it not, to him it is 
sin." (James iv. 17.) We add (from the Preface to the Ameri- 
can Sunday-school Union's Explanatory Question-Book on the 
Harmony of the Gospels) some hints which we think calculated 
to be useful. The Superintendent should: I. Open the school 
punctually to the minute ; II. Mark the attendance (whether 



1. What may your scholar become? 

2. What is said of being qualified? 

3. What of the close of life? 

4. What of turning many to righteousness? 

5. What is the Master's command ? 

6. What four rules are recommended to the Superintendent? 

16* 



186 LESSON XXXIII. 

late or in time) of every teacher and every scholar; III. Ascer- 
tain if the scholars are duly visited by their teachers ; IV. Occupy 
five minutes before closing with an earnest exhortation to the 
children on the duty of immediately giving their hearts, and 
consecrating their lives, to God. 

The Teachers should : I. Always be in time, and in case of 
unavoidable absence provide a substitute ; II. Require of every 
child the recital of the verses which form the subject of the 
day's lesson and of the answers in the Question-Book (which is 
to be taken home by the scholar) ; III. Visit every child at least 
once a month, and also know the cause of every case of absence 
from a session; IV. Urge the duty of personal religion, and 
attendance upon public worship, not only upon their scholars, 
but also upon the members of their scholars' families ; and to 
this end distribute among them religious books and tracts ; V. 
Endeavour to impress upon the consciences of their scholars, 
and others, the importance of unreserved consecration to the 
service of God and man; holding up to the boys the claim of 
the Christian ministry upon their serious and prayerful con- 
sideration. 

The Scholars should : I. Make it a point to be always at school, 
always in time, and always prepared to recite the lesson (yet 
it is better to be at school, late and ignorant of the lesson, than 
not to be at school at all) ; II. Set a good example by respectful 
deportment to the superintendent and teachers, kindness to 
their fellow-scholars, and careful observance of all the rules; 
III. Show at home the good effects of the school by the habit 
of morning and evening prayer; daily perusal of the Bible; 
obedience to parents, and affection to brothers, sisters, and other 
playmates ; IV. Resolve that so soon as qualified they will them- 
selves take classes in the school ; and in the meantime will do all 
the good that they can, — by bringing other children to the school, 
the distribution of tracts, and the discouragement of profanity, 
intemperance, and all other sins, as they find occasion. 

1. What are Rules I. and IT. for teachers? 

2. What are Rules III. and IV. for teachers? 

3. What is Rule V. for teachers? 

4. What are Rules I. and II. for scholars 

5. What is Rule III. for scholars? 

6. What is Rule IV. for scholars? 



TRACT DISTRIBUTION. 187 



LESSON XXXIV. 

Tra^ct Distribution. 

Upon" this subject I shall quote from a former publication 
of my own (The Profitable Life, &c), as I have no new argu- 
ments to adduce, though doubtless many new illustrations of the 
usefulness of tracts could be added : but to exhibit even a small 
portion of these, volumes would be required. I beg, in the name 
of our common Master, to lay before your conscience a simple, 
practical instrumentality, by which you may reasonably expect 
to bring thousands to the knowledge of the truth, and to the 
kingdom of our God. Do you ask, "How?" I answer, "By 
the distribution of religious tracts." Would you not consider 
that a happy and profitable day in which you had had religious 
conversation with twenty unconverted friends? Would you not 
hope much from your earnest exhortations to flee from the 
wrath to come? Then why not avail yourself of a plan by 
which you can daily address twenty or a hundred friends or 
strangers upon the subject of their highest interests, and send 
them home, too, with this address in their pockets, to be read 
again and again? Observe, I do not urge you to become a 
regular tract visitor, though you would find it difficult to find a 
more useful employment; but if you have no time for such 
duties, this need not prevent you from becoming a distributor 
of tracts. There are many ways of putting them into circula- 
tion. Always have them in your pocket. Give them to men- 
dicants and labourers at your door or at your place of business. 
Drop them in the street, as you pass too and fro in the course 
of your daily engagements. The " handbill" tracts, ten for a cent, 
folded in note form, with the white side out, are especially suited 
for this purpose, and will be picked up by day or night almost 

1. How many Christians ought to try to save souls? 

2. Do you know of an easy, powerful instrumentality for good? 

3. How many a day can you address by tracts? 

4. Who is a very useful visitor? 

5. Should you make it a rule to distribute tracts every day? 

6. Mention some ways of distributing them? 



188 LESSON XXXIV. 

as fast as you drop tliem. Give them to children and others, 
and throw them into the road as you ride through the country. 
Let no day pass on which you do not put some tracts into cir- 
culation. Then, on the great Day of Judgment, no day will be 
condemned as an entire blank. Why should you not distribute 
tracts ? Do you doubt that they do good ? You might almost as 
well doubt your own existence. As I have already said, vol- 
umes could be filled with anecdotes illustrating the benefits of 
religious tracts. Let me tell you of a fact which came under 
my own observation. Some years since, a gentleman of Phila- 
delphia determined to put into circulation a large quantity of 
religious tracts. He did so; and the next year he heard of 
twenty-five to thirty persons who had been changed in heart by 
means of a few of those tracts. One person told him: "I gave 
some of the tracts you handed me to a family near our house 
who never attended chuch. They commenced going ; and now 
the father, mother, and eldest daughter are members of the 
church." Another person said: "I distributed the tracts you 
gave me to families near Bordentown, and they read them ; and 
twenty or more have joined the church." A gentleman passing 
through St. James's Park, London, handed the tract called " The 
Great Question Answered," to a young man whom he met; this 
young man proved to be possessed of great wealth and influence. 
He read the tract, was deeply affected, organized extensive 
operations of an educational character ; and in a few years it 
was computed that one hundred thousand children were under 
religious instruction from the influence of this one tract. Do you 
object that you are poor, and cannot afford to buy tracts? You 
must indeed be very poor if you cannot afford the small sum for 
which you can distribute a great many tracts ! Consider for a 
moment how much good the humblest Christian may accom- 
plish by a small annual outlay, which would hardly be missed 
from even straightened incomes. The cheapest kind of tracts, 
"handbills," are the best. First, they are short, and on that 



1. What is said of the Day of Judgment? 

2. What kind of anecdotes would "fill volumes? 

3. What is said of a case in Philadelphia? 

4. What is said of The Great Question Answered? 

5. What excuse may some give for not distributing? 

6. What kind of tract is recommended? 



TRACT DISTRIBUTION. 189 

account people will read them ; secondly, this brevity secures a 
condensation of thought, a pungency of language, and a strik- 
ing exhibition of truth which are well calculated to arouse the 
most careless. These invaluable tracts are sold by the American 
Tract Society at the rate of ten for a cent. Now who would 
miss three cents a day? Yet this would distribute thirty tracts; 
thirty per day amounts in a week to two hundred and ten ; in a 
year to ten thousand nine hundred and fifty ; in ten years to one 
hundred and nine thousand and five hundred. Many of these 
tracts will be read each by three, four, or five persons, or a whole 
family; but making allowance for the few which may be wasted 
or destroyed, it is probably much within the truth to assume 
that, on the average, each tract will be read by one person. This 
will give in ten years one hundred and nine thousand and five 
hundred readers. "Perhaps one-half fall into the hands of 
Christians." Very good; they can pass them round to those 
who need them. Is it'too much to hope that of seventy thou- 
sand unconverted readers of these tracts one thousand may be- 
come savingly interested in the truths thus promulgated. If 
this calculation be too large, assume one hundred, or fifty, or 
ten, or five, or one ; and, Christians, is not the salvation of this 
one soul for whom Christ died a sufficient reward for thy toil? 
And is three cents daily too much to employ in so good a work ? 
But remember always this advice : let no tract go forth unaccom- 
panied by thy soul's prayer for the blessing of God's Holy Spirit 
upon its perusal. Before leaving the pecuniary view of the sub- 
ject, it is proper to add, to avoid misconception, that the writer 
has no interested object in view in urging the distribution of 
tracts; on the contrary, he pays for all he distributes. He 
recommends the publications of the American Tract Society 
because he considers them eminently adapted to do good, and 
because Christians generally can unite in their circulation. 
Some of the best handbill tracts, ten for a cent, are: Important 
Questions; To-morrow; God is Merciful; I hope to be Saved; 

1. What Society sells the "handbill" tracts? 

2. What is the price? 

3. How many tracts a year would three cents a day buy 

4. Would it pay you if one thousand became converted? 

5. Would it pay if one soul was thus saved? [mended? 

6. Why are the tracts of the American Tract Society recom- 



190 LESSOX XXXIV. 

Quench not the Spirit; Swearer's Prayer; four pages and larger 
tracts, fifteen pages for a cent : One Thing Needful ; Prepare to 
meet thy God; Conviction at the Judgment Day ; Swearer's Prayer. 

Make your Sunday scholars missionaries by sending them with 
tracts to taverns, ships, etc. Servants can be so employed. Dis- 
tribute also The Dairyman's Daughter ; The Young Cottager, or 
Little Jane;. The African Servant; Alliene's Alarm to the Un- 
converted ; Baxter's Call to the Unconverted ; James's Anxious 
Inquirer; Henry's Anxious Inquirer; Mcllvaine's Evidences; 
The Profitable Life, and other good books, and, of course, the 
Bible and New Testament. 

Packages for Taverxs: Fifteen Tracts. — Eight and four 
pages each, namely: Rewards of Drunkenness, two ; Swearer's 
Prayer, two ; One Thing Needful, one ; Poor Joseph, one ; Re- 
member the Sabbath Day, one ; Fifty Reasons for Attending Public 
Worship, one. Seven handbills, namely: Appeal to Retailers 
of Ardent Spirits, one; Set down that Glass, one; One Glass 
More, one ; A Wonder in Three Words, one ; Important Ques- 
tions, one ; Reasons for Total Abstinence, one ; To Buyers and 
Sellers on the Sabbath Day, one. Cost of the above package 
about three cents. 

Packages for Ships, Etc. : Sixteen Tracts.— Nine of four 
pages each, namely: James Covey, two; Bob the Cabin Boy, 
one; Swearer's Prayer, two; One Thing Needful, one; Rewards 
of Drunkenness, one ; Remember the Sabbath Day, one ; Fifty 
Reasons for Attending Public Worship, one. Six handbills, 
namely: A Good Bargain, one; Important Questions, one; I 
Hope to be Saved, one; God is Merciful, one; To-morrow, one; 
The Saviour's Invitation, one. Cost about four cents. 

Enclose the above in either of the following : Seamen's Chart, 
The Shipmates, Conversation in a Boat, Seamen's Spy-glass. 
Also enclose the directions of some church which the sailor can 
attend on Sunday. 

In conclusion, I beg your prayerful consideration to a few 

1. Who should be made missionaries? 

2. Who else? 

3. How many tracts in packages for taverns? 

4. What is the cost? 

5. How many tracts in packages for ships ? 

6. What is the cost? 



TRACT DISTRIBUTION. 191 

reflections from an excellent work, which I should rejoice to 
see more widely distributed. 

Extract from Phillip's Guide to the Conscientious. 

"For how can we die calmly, if we live idly in the church of 
God, or live only to ourselves? 

"This requires to be looked into with great seriousness and 
honesty. Conscience is very prone to warp and prevaricate 
here ; and there is much plausibility in its modes of evading 
public duty in the church. I mean, by public duty, our obliga- 
tion to be useful, in some way, in the church we belong to. 
Now, although all the force and fears of our conscience may be 
in joint array against our becoming blots on the character of 
that church, we may not be sufficiently aware nor afraid of the 
sinfulness of remaining blanks in it. "We may even be tempted 
to think that the sure way of not becoming a blot is to remain a 
blank in all things, but in attendance on its ordinances, and in 
contribution to its support. And as we have seen or heard of 
some persons who have neglected iheir families or their busi- 
ness by zeal ; and of others who have disgraced their character 
in the end, we are thus strongly tempted to have nothing to do 
with the spiritual or temporal affairs of the church. Besides, 
what good could we do, with our poor qualifications? We 
might hinder, rather than help. Our proper line is to get all 
the good we can, and try how good we can be. Thus we are 
inclined to settle the matter, and even to think this settlement 
of it very conscientious on our part. 

" But will the Judge settle it in this way ? Yea, could we our- 
selves settle it thus, if we had the judgment seat vividly present 
to our thoughts ? Let us try. I place myself before ' the great 
white throne ;' I suppose myself allowed to creep to the ' right 
hand; 1 I venture to look round upon my redeemed brethren ; I 
am glad to see so many ; but no one beyond my own family 
seems to know me ! and yet I see some of my old neighbours ; 
and they are casting glances of grateful recognition towards my 

1. What book is quoted from? 

2. "What is Conscience apt to do? 

3. "What are some afraid of becoming ? 

4. "What do they remain ? 

5. "What do they try to think their proper line is? 

6. What question is asked about the Judge ? 



192 LESSON XXXIV. 

minister: but how they were led to hear hiin, or to become 
acquainted with any of his people, I know not. But, hark ! the 
judgment begins ; the Judge speaks : ' I was sick, and ye visited 
me ; a stranger, and ye took me in.' There ! what looks of love 
and gratitude fall on some of my fellow-members, from the poor 
of the flock, and also from others who were brought into the 
fold I know not how. But no such looks fall on me! No eye 
upbraids me; but no eye blesses me. I am, indeed, safe; but I 
seem solitary, although in the midst of myriads. How could I 
be otherwise, whilst the Judge is recording and rewarding use- 
fulness ? I was not useful in the church, except by giving some 
money towards the support of the poor and spread of the gospel. 
Oh, that I had done something to assist in winning souls ! I 
now see that I ought to have had something to do with the 
spiritual affairs of the church. I am saved, but it is, indeed, 
'as by fire.' My 'work of faith' is acknowledged; but 'the 
labour of love' ah ! the Judge may well be silent towards me on 
that point. It is an infinite wonder that He is only silent. He 
might say, in thunder, ' Cast the unprofitable servant into outer 
darkness.' Thus Conscience judges when placed a£ the judg- 
ment seat of Christ. There we feel the necessity of more than 
personal holiness ; relative usefulness is wanted, too, in order to 
our participation in all the triumphs of the last day. Do we — 
can we — reject this? If any such feeling linger or lurk in our 
breast, let us realize the scene again, and look to the ' left hand 1 
of the Judge. See we none there whom we knew here? None 
whom we might have counselled? None whom we might have 
drawn under the gospel? We were afraid, or ashamed, or 
negligent, whilst they were on earth. But could we be so 
now?" 

1. How does the Judge speak? 

2. What is said of fellow-members? 

3. What ami? 

4. What do I wish that I had done? 

5. .What is said of the silence of the Judge? 

6. How does Conscience judge? 



THE BIBLE. 193 



LESSON XXXV. 

The Bible. 

The English word " Bible" is equivalent to the Greek Biblos, 
and the Latin Biblia, which mean "The Book'': hence the word 
thus applied signifies that the " Bible" is the first, greatest, and 
best of books. • The Bible is also called " The Scriptures," from 
the Latin Script ura, The Writing; also, "The Old and New 
Testament," or Testimonies of the will of God; also "The Old 
and New Covenants," or Promises of God under certain stipu- 
lated conditions. "All scripture," writes Paul, "is given by 
inspiration of God, and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness." (2 Tim. iii. 16.) 
The Evidences of Christianity and the early history of the 
Gospels have been already considered at sufficient length in 
some of our preceding lessons, to which we refer those who 
desire information on these points. 

The arrangement of the Books of the Old Testament is not 
chronological. The Jews divided their Scriptures into three 
parts, — The Law, The Prophets, and The Khethubim, or Holy 
Writings: thus Christ speaks (Luke xxiv. 44) of The Law, The 
Prophets, and the Psalms; the Psalms signifying the division 
of which they composed the first book. I. The Law comprised 
The Pentateuch, or five books of Moses. II. The Prophets included, 
besides the prophetical books, several historical ones ; the Jewish 
annals being in many cases compiled by the prophets (1 Chron. 
xxix. 29; 2 Chron. ix. 29, xxvi. 22, xxxii. 32). The Prophets 
were divided into former and latter: the " former" comprised 
Joshua, Judges, 1 and 2 Samuel (one book), 1 and 2 Kings (one 
book); the "latter," three greater prophets, Isaiah, Jeremiah, 
Ezekiel, and twelve minor prophets (one book). III. The 

1. What is said of the English word "Bible"? 

2. What of the word " Scriptures" ? 

3. What does Paul say of scripture? 

4. What is said of the Evidences of Christianity ? [arranged ? 

5. Are the Books of the Old Testament chronologically 

6. How did the Jews divide their Scriptures? 

N 17 



194 LESSOX XXXV. 

Khethubim, called also, from the Greek, Hagiograplia, or Holy 
"Writings, comprehended the Psalms, Proverbs, Job, Song of 
Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, Esther 
(the five last being termed the five megilloth or rolls), Daniel, 
Ezra and Nehemiah (one book), 1 and 2 Chronicles (one book). 
In all, by this mode of reckoning, the sacred books were twenty. 
The order of the various books differs in Hebrew manuscripts 
according as they are Talmudical or Masoretic. In our Pro- 
testant Bibles the arrangement is fourfold : I. The Pentateuch, 
or Five Books of Moses ; II. Historical Books, — Joshua to Esther, 
inclusive; III. Poetical Books, — Job, Psalms, Proverbs, Ecclesi- 
astes, Song of Solomon ; IV. Prophetical Books, — Isaiah, Jere- 
miah, Lamentations, Ezekiel, Daniel, and the twelve Minor 
Prophets. 

"It is probable that the Hebrews did not at first divide one 
word from another in their writing. And when the separa- 
tion of words came into use,it would seem to have been in 
some degree arbitrary. For it is obvious that the authors 
of the Septuagint version divided many words in a way 
different from the modern custom. In the Talmud, however, 
directions are given for spaces between words in synagogue 
rolls. Paragraphs began to be marked in early times. In the 
Pentateuch there were 669, called perash ioth. They are certainly 
prior in date to the Talmud, and by some scholars are supposed 
to have originated with the sacred writers themselves. They 
were divided into open where a fresh line was begun, and a 
greater break of the sense perceptible, and closed, where there 
was only a small blank space between the line, and the sense 
was more continued. These different kinds of sections were 
denoted by two Hebrew letters, Pe and Samech, placed respect- 
ively at the beginnings of each. There were, further, other 
divisions, larger perashioth, 54 in number, mentioned for the first 
time in the Masorah: one of these was to be read every Sabbath 
day. But there are traces of some such divisions even in the 

1. How many sacred books did the Jews reckon ? 

2. How are our Protestant Bibles divided? 

3. What is probable? 

4. What directions are given in the Talmud? 

5. How many paragraphs were there in the Pentateuch? 

6. What was to be read everv Sabbath day? 



THE BIBLE. 195 

New Testament times. For the chapter of ' the bush' is referred 
to (Mark xii. 26 ; Luke xx. 37) ; and that of ' Elias' (Rom. xi. 2) ; 
a section or period is also mentioned (Acts viii. 32, 33); and 
there are indications of a calendar or cycle of lessons (Luke iv. 
17-19; Acts xiii. 15, 27, xv. 21). When the divisions of the 
larger perashioth correspond with thos3 of the smaller, the 
Hebrew letters above mentioned are tripled. Besides these sec- 
tions of the Pentateuch, there were haphiaroth, paragraphs or 
reading-lessons, taken from the prophets. They were most 
probably introduced with the intention of improving the 
public service by adding the instruction of the prophets 
to that of the law. Long afterwards there were sedarun, 
divisions like our chapters, adopted in Jacob Ben Chayim's 
edition of the Bible (the second Bomberg). They are 447 
in number for the whole of the Old Testament. There were 
also much more minute divisions. These must, many of them 
(e.g. in the alphabetical poems), have existed from the begin- 
ning. And, generally, in the poetry of the Old Testament, we 
find pesuHm, rhythmical members marked off into separate lines. 
A division into periods with the same name was introduced also 
into prose. And, though possibly no marks were at first em- 
ployed to distinguish these periods, yet their existence is noted 
in the Mishna; and they appear to have been nearly coincident 
with modern verses. There have been also different kinds of 
divisions in the New Testatment. Chapters, Icphalaia, are early 
spoken of. But perhaps the oldest mode of division of which 
we know any thing is that peculiar and good one adopted in 
the Vatican manuscript. This is a distribution into sections of 
very unequal length; the breaks being regulated by the sense. 
St. Matthew has 170 of them, St. Mark 61, St. Luke 152, and 
St. John 80. In the second century, Tatian formed a harmony 
of the Gospels; and a century later, Ammonius of Alexandria 
carried the same plan farther, dividing each Gospel into such 
sections as would answer to certain other portions in one oi 

1. What were the haphiaroth? 

2. What were the sedarim ? 

3. Are more minute divisions to be found? 

4. What do we find in the poetry of the Old Testament? 

5. What arc Icephalaia? 

6. Yrho divided the Gospels into sections? 



196 LESSON XXXV. 

more of the other Gospels. These are called the Ammonian 
sections. In the early part of the fourth century, Eusebius of 
Csesarea made them the basis of his harmonizing tables, known 
as the Eusebian canons; according to which the facts narrated 
in the Gospels are classed as they are found in all the four 
evangelists in three, in two, or in a single one. Tables of this 
kind were chiefly for students who desired to compare the narra- 
tives. Other sections therefore were also formed; such as some 
called titloi, which were probably portions for public reading. 
Of these there were 68 in St. Matthew, 48 in St. Mark, 83 in St. 
Luke, and in St. John, 19. Each of these sections, except the 
first, with which of course the book began, had a title from one 
of the first or principal subjects mentioned in it, while the begin- 
ing of the book had a general inscription. The Acts and the 
Epistles were similarly divided into kephalaia, — the Acts by 
Pamphilus the martyr, and the epistles of St. Paul by some 
unknown person : the divisions in the catholic epistles have been 
ascribed, but perhaps without sufficient reason, to Euthalius, 
the deacon of Alexandria, afterwards bishop of Sulca. The 
Eevelation was divided into 24 portions called logoi, and into 
72 smaller ones, kephalaia; both being attributed to Andreas 
of Csesarea in Cappadocia. The Greeks adhered to these ancient 
divisions till after the taking of Constantinople in 1453 A.D. ; 
subsequently the Latin chapters were adopted. Something like 
verses, also, were anciently introduced. It is true that in Greek 
manuscripts, as in Hebrew, the words were not at first separated ; 
but in the fifth century, the use of a dot to divide sentences had 
become general. In458A.D., Euthalius, mentioned above, put 
forth St. Paul's epistles divided into stichoi or lines, each com- 
prising a member of a sentence : in 490 a.d., he also put out the 
Acts and catholic epistles similiarly divided. But it is not cer- 
tain that he was the real author of the system. And, indeed, it 
would seem that the same kind of division had been previously 
made in the Gospels. With regard to our modern divisions of 

1. What are the Eusebian canons? 

2. What were other sections called ? 

3. Into what were the Acts and the Epistles divided ? 

4. What were ascribed to Euthalius ? 

5. How was The Revelation divided ? 

6. What else were anciently introduced? 






THE BIBLE. 197 

chapters and verses, the following appears to be briefly the his- 
tory. About the middle of the thirteenth century, Cardinal 
Hugo de Sancto Caro, or Hugh de St. Cher, having projected a 
concordance to the Latin Vulgate, distributed the Old and New 
Testaments into chapters : they are those we now have. He 
also distinguished smaller sections or verses (following in 
the Old Testament the Masoretic divisions), placing the titles 
A, B, C, D, E, F, and G in the margin, for facility of reference. 
A Hebrew concordance on the same plan was compiled by 
Kabbi Mordecai Nathan, a celebrated Jewish teacher, in the 
fifteenth century, who retained the cardinal's divisions, substi- 
tuting Hebrew numerical figures for the marginal Roman letters. 
The Latin version of the bible published by Xantes Pagninus, 
at Lyons, in 1528, is the first in which verses are throughout 
marked by Arabic numerals. In the Hebrew Pentateuch, Megil- 
loth, and Haphtaroth, printed at Sabionetta in 1557, every fifth 
verse was distinguished by a Hebrew numeral. Each verse of 
the Hebrew text in the Antwerp polyglott of 1569-1573 has an 
Arabic numeral. In the New Testament, however, there were 
no Masoretic verses ; and therefore Robert Stephens undertook 
the minuter subdivision, which he accomplished while on a jour- 
ney from Paris to Lyons. [This is denied by a French biog- 
rapher.] He printed the first Greek Testament with his verses 
at Geneva in 1551. The English New Testament divided into 
both chapters and verses appeared at Geneva in 1557 ; and the 
first whole English bible so divided is that executed at the 
same place by William Whittingham, Anthony Gilby, and 
Thomas Sampson, published in 1560 ; and the same divisions 
have been adopted generally ever since. It cannot be denied 
that the divisions in our ordinary bibles are sometimes unskilful 
and erroneous. But it is more easy to point out the fault than 
to amend it. Attempts have been made to construct paragraph 
bibles, so as to exhibit more clearly the connection and the 
sense of scripture. The motive deserves all praise; but the 

1. By whom was the Bible divided into chapters ? 

2. When was this done ? 

3. What was done by Rabbi Nathan ? 

4. What is said of the Latin Lyon's Bible of 1528? 

5. What is Robert Stephens said to have done ? 

6. What is said of the English Bible of 1560 ? 

17* 



198 LESSON XXXV. 

success of the attempts hitherto made is more than doubtful. 
And there is but too much reason for the grave censure of Dr. 
McCaul: 'The sacred text has been either cut up into shreds 
with a separate heading, or a number of chapters welded together 
into one unmanageable mass, so as to perplex and weary the 
reader ; especially as, from want of verses, these portions present 
one dull and disheartening mass of type, unpleasant to look at.' " 
Ayre's Treasury of Bible Knowledge, 1866, 110, 111, 112. 

We think that any attempt to interfere with the ordinary 
arrangement of the text into chapters and verses (as in our com- 
mon English Bibles) is to be earnestly deprecated. The incon- 
veniences of any other system would be far greater than those 
to which we are now subjected. 

1. What is more than doubtful ? 

2. What does Dr. McCaul say of the new divisions ? 

3. Are not short verses an advantage in Biblical study ? 

4. Are they not an advantage in quotation ? 

5. Are not these advantages greater than the disadvantages ? 

6. Is it not better, then, to leave the divisions as they are ? 



MANUSCRIPTS OF THE BIBLE. 199 

LESSON XXXYI. 

Manuscripts of the Bible. 

The word manuscript is derived from the Latin words mantis, 
the hand, and scribere, to write. In Europe the art of printing 
was first practised about 1420 ; and the first book from movable 
metal type was a Latin Bible, without date, but printed between 
1450 and 1455. Of the original manuscripts of the Sacred Books 
there are none known to be in existence; but there are many 
copies of great antiquity still remaining, and an account (from 
Ay re's Treasury of Bible Knowledge, 560-62,) of some of these 
will prove both interesting and instructive. 

I. " Hebrew manuscripts on synagogue rolls and private copies. 
The first are those used in the synagogue worship. They are 
written with great exactness on the skins of clean animals, 
specially prepared, and fastened together with strings also taken 
from clean animals. They are in the square Chaldee letters, 
without vowels or accents ; and, as they are of a considerable 
length, they are rolled round cylinders, so as to afford facility in 
displaying any portion required. The writing is in columns, 
presenting, so to speak, separate pages to the eye of the reader 
as he unrolls the manuscript. Some of these synagogue rolls 
contain the Pentateuch. The haphtaroth, or prophetic sections 
read in the service, and the megtfloth, or five books, viz. : Solo- 
mon's Song, Kuth, Lamentations, Ecclesiastes, and Esther (read, 
the Song at the passover, Ruth at the feast of weeks, Lamenta- 
tions on the 9th of Ab, when the temple was both times burnt, 
Ecclesiastes at the feast of tabernacles, and Esther the 14th 
and 15th of Adar at the feast of Purim) are on separate rolls. 
The private manuscripts are in books, folio, quarto, octavo, or 
duodecimo, written on vellum, parchment, or paper. Some of 

1. What does "manuscript" mean? 

2. When was printing first practised in Europe ? 

3. Are many ancient MSS. of the sacred books still extant? 

4. What are Hebrew MSS. divided into ? 

5. What are the synagogue rolls written on ? 

6. What are the private Hebrew MSS. written on? 



200 LESSOR XXXVI. 

these are in the square Chaldee, and some in the rabbinical 
character. They have vowels and accents .... It is difficult 
to determine the age of Hebrew manuscripts. Sometimes, indeed, 
a date is inscribed; or external circumstances may afford some 
testimony. But, where external marks alone present themselves, 
the utmost caution is required in j udging of the antiquity and good- 
ness of a manuscript. It may, however, be said that existing 
manuscripts are all, more or less fully, of a Masoretic cast ; and 
consequently they exhibit substantially the same text. Even 
those obtained from the east are of this class. Thus the cele- 
brated roll of the Pentateuch, procured by Dr. Buchanan from 
the black Jews in Malabar, was probably transcribed from a 
Spanish manuscript; and those brought to England from the 
Jewish settlement at K'ae-fung-foo in China appear to have the 
Masoretic text. Kennicott and De Rossi, and, of late, Pinner, 
are the critics who have laboured chiefly in collating Hebrew 
manuscripts. Two or three of the older ones which they 
examined shall be briefly described. The Codex Laudianus in 
the Bodleian Library, (No. 1. in Dr. Kennicott's list,) is on 
vellum : it consists of two folio parts. The letters are moderately 
large, plain, simple, elegant, and unadorned: the points, it 
would seem from the colour of the ink, were added at a later 
date. Some of the letters, obliterated by the lapse of ages, 
have been written over a second time ; and yet some of these are 
becoming a second time invisible. Dr. Kennicott assigns this 
to the tenth century, De Eossi to the eleventh. A very ancient 
codex in quarto w T as examined by De Rossi (numbered by him 
634). It is but a fragment, containing Lev. xxi. 19 to Num. 
i. 50. The vellum on which it is written is decayed by age : 
the character is intermediate or Italic, approaching to that of 
the German manuscripts. De Rossi assigns it to the eighth 
century. In the collation made by Dr. Pinner, at Odessa, of 
manuscripts which are now deposited in the imperial library at 
St. Petersburg, there is mention of a Pentateuch roll on leather 

1. What kind of letters are used in these MSS. ? 

2. Is it easy to judge of the age and value of MSS. ? 

3. What is said of a roll of the Pentateuch ? 

4. What is said of the Codex Laudianus ? 

5. When is it supposed to have been written ? 

6. How old is this fragment, if of the eighth century ? 



MANUSCRIPTS OF THE BIBLE. 201 

(which he marks No. 1). It is complete. It has neither vowels, 
nor accents, nor Masorah; but the rules of the Masorah are 
complied with, and the words are separated. The form of the 
letters differs much from that now in use. It has a subscrip- 
tion stating that it was corrected in the year 580 A. d. ; and 
Pinner believes that this statement is accurate. If so, it is the 
oldest Hebrew manuscript known to exist. It was brought 
from Derbend in Daghestan. Among the manuscripts examined 
by Dr. Pinner are some with vowels shaped differently from 
those to which we are accustomed. It has been thought that 
the system they present had its origin in Babylonia. It may be 
added that seventeen manuscripts are known to exist of the 
Samaritan Pentateuch ; six of which are in the Bodleian and 
one in the British Museum. This last, procured by Archbishop 
Ussher, is complete on 254 pages of vellum. It is in a good 
state of preservation, a leaf of fine paper having been placed 
between every two leaves of vellum. It was written 1362 a.d. 

II. " Greek manuscripts of scripture are either of the whole 
bible, or of the New Testament. The form of the letters varies. 
Sometimes they are all capitals ; and manuscripts so written are 
called uncial. These, generally speaking, are the oldest ; while 
cursive writing, in which the letters run on, being often joined, 
with no capitals except as initials, belongs to a later age. This 
appears to have come into use in sacred documents in the tenth 
century. Greek manuscripts are in the square form ; and, 
though doubtless rolls like the Hebrew existed in very early 
times, none of these have been preserved. The most ancient 
manuscripts are without accents, spirits or breathings, or any 
separation of words ; though by the beginning of the fifth cen- 
tury, and probably earlier, a dot was used to divide sentences. 
The older manuscripts are generally imperfect ; a few have origi- 
nally contained the whole bible ; others the New Testament; and 
others only particular books or portions of it. Sometimes the 
original writing has been almost or altogether obliterated, and 

1. How old, at least, is this roll if corrected a.d. 580? 

2. How many MSS. of the Samaritan Pentateuch are known? 

3. How are Greek MSS. classed ? 

4. What is uncial writing? 

5. What is cursive writing ? 

6. What is said of the older MSS.? 



202 LESSON XXXVI. 

fresh matter has been introduced : these manuscripts are called 
codices palimpsesti or rescripti, that is, re-written. And when the 
text is accompanied by a version, the manuscripts are termed 
codices bilingues, or double-tongued. There are generally Greek 
and Latin ; and in a very old manuscript the Latin translation 
is likely to be that in use before the time of Jerome. The Codex 
Alexandrinus, or Alexandrian manuscript, is one of the oldest 
and most celebrated. It was presented by Cyrillus Lucaris, 
patriarch of Constantinople, to Charles I., in 1628, and has been 
preserved since 1753 in the British Museum. It has its name 
from its having been brought (it is said) by Cyrillus from Alex- 
andria. It is on thin vellum, and consists of four folio volumes ; 
the first three containing the Old Testament and apocryphal 
books, with certain odes or hymns, while the fourth comprised 
the New Testament, the epistles of Clement to the Corinthians, 
and the psalms ascribed to Solomon. But these psalms are 
gone ; and only a few lines remain of the second epistle of Clement. 
The writing on each page is in two columns; and there are about 
fifty lines in a column. The Old Testament is defective in part 
of the Psalms. In the New Testament there are the following 
chasms: (Matt. i. 1— xxv. 6; John vi. 50 — viii. 52; 2 Cor. iv. 13 — 
xii. 6.) This manuscript was designated by Walton as Codex 
A for shortness: it was afterwards called A by critics; and other 
uncial manuscripts have consequently been noted as B, C, &c. ; 
while small letters are used for cursive manuscripts. The Alex- 
andrian MS. was probably written in Egypt : this is, to a certain 
extent, corroborated by an Arabic note upon it, which, though 
comparatively modern, is by no means recent, and which seems 
to attribute it to one Thecla*, a martyr. But this may mean no 
more than that the part of the New Testament with which the 
manuscript begins is the lesson for Thecla's day. The date 
may reasonably be supposed the later part of the fifth century. 
The New Testament was published from this manuscript, in fac- 
simile, by Dr. Woide, in 1786, folio, and in ordinary Greek cha- 

1. What are codices palimpsesti? 

2. What are codices bilingues ? 

3. What is the Codex Alexandrinus ? 

4. Why is it so named ? 

5. Where was it probably written ? 

6. When was it probably written ? 



MANUSCRIPTS OF THE BIBLE. 203 

racters by Mr. B. H. Cooper in 1860, 8vo. A fac-simile of the 
Old Testament was completed in 1828 by the Rev. H. H. Baber 
.... The Codex Vaticanus, or Vatican manuscript, is another 
most precious relic of antiquity. It also is written on vellum, 
in uncial characters, in quarto, with three columns on each 
page, and is preserved in the Vatican library at Borne. It con- 
tains the Old and New Testaments; but is imperfect, wanting 
Gen. i. — xlvi. and Ps. cv., cxxxvii., and Heb. ix. 15, to the end 
of that epistle; also the pastoral epistles, and the entire book of 
Revelation. This last book, however, has been added, as well 
as the latter part of the epistle to the Hebrews, in a recent cur- 
sive hand, which has also filled up the chasms in the Old Testa- 
ment. The faded letters, too, have generally been retouched 
by a careful modern penman. There are reasons for believing 
that the Vatican manuscript was written in Egypt, most pro- 
bably before the middle of the fourth century. It has been 
repeatedly but imperfectly collated by various critics ; but no 
fac-simile of it has ever been produced. Cardinal Mai's edition, 
printed some years before, was published in 1857 ; the New 
Testament again in 1859 ; but his text is rather grounded on 
the Vatican than accurate representation of the manuscript 
itself. A third most precious uncial manuscript has been but 
lately brought to light. It was procured by Dr. Tischendorf, in 
1859, from the convent in Mount Sinai, and has been purchased 
by the imperial library at St. Petersburg. It originally con- 
tained the Old and New Testaments. A fragment, now in the 
University library at Leipsic, was obtained by Tischendorf in 
1844, and edited by him in 1846. This fragment— forty-three 
leaves — included part of Chronicles and other historical books, 
also part of Jeremiah. The Codex SinaHcus, it is so called, is of 
special value as containing the New Testament entire : it contains 
also the so-called epistle of Barnabas, and part of the Shepherd 
of Hermas ; and it may with great probability be considered as 
belonging to the fourth century. A noble edition of it has been 

1. What is the Codex Vaticanus? 

2. Where was it probably written ? 

3. When was it probably written ? 

4. Where was the Codex Sinaticus procured? 

5. When was it probably written ? 

6. Why is it of special value ? 



204 LESSON XXXVI. 

published by Dr. Teschendorf at the expense of the Emperor of 
Eussia. One more celebrated manuscript may be mentioned, 
Codex Cantabigiensls, or Codex Bezae, presented to the University 
of Cambridge, in 1581, by Theodore Beza. It is a Greek-Latin 
manuscript, containing the four Gospels and the Acts of the 
Apostles. It must also once have had at least the catholic 
epistles; there being now belonging to it a fragment of 3 John. 
There are several imperfections, and, besides, sixty-six leaves 
are torn or mutilated. The Greek portions entirely wanting are 
Matt. i. 1-20, vi. 20— ix. 2, xxvii. 2-12; John i. 16— iii. 26; Acts 
viii. 29— x. 14, xxi. 2-10, 16-18, xxii. 10-20, 29 to the end. And 
a later hand has added Matt. iii. 7-16 ; Mark xvi. 15-20 ; John 
xviii. 13— xx. 13. There are also in the Latin chasms and por- 
tions supplied. This manuscript was probably written in the 
sixth century ; but it is not considered of great critical value ; as the 
Greek text appears to have been altered, and readings perhaps 
introduced from some Latin versions. A fac-simile edition of 
this manuscript was published in 1793, under the editorial care 
of the Eev. Dr. Kipling, and at the expense of the university, 
in two volumes folio." 

Those who wish to know more of ancient manuscripts of the 
Bible, or portions of the Bible, are referred to " Home's Introduc- 
tion," "Davidson's Biblical Criticism," and " Scrivener's Intro- 
duction to the Criticism of the New Testament." 

1. By whom was it procured and published? 

2. What is the Codex Bezae ? 

3. What does it contain ? 

4. When was it probably written ? 

5. Why is it not of great critical value ? 

6. When was a fac-simile of it published ? 



ENGLISH TRANSLATIONS OF THE BIBLE. 205 

LESSON XXXVII. 

English Translations of the Bible. 

As stated in the last Lesson, the first book printed from mov- 
able type was the Latin Bible without date, but between 1450 
and 1455. This is known as the Mazarine Bible, from the fact 
of a copy having been discovered by De Bure in the library of 
Cardinal Mazarine. Since that about twenty more copies have 
been brought to light. There is one in the library of a gentle- 
man in the city of New York, which cost its owner five hun- 
dred guineas in London, or about two thousand six hundred and 
fifty dollars landed in New York. An account of Bibles and 
Testaments in foreign languages would possess but little interest 
to members of most Bible-classes. We therefore proceed at once 
to some notices (from Nicholls's " Mine Explored, or Introduction 
to the Study of the Scriptures,") of English Translations of the 
Bible. 

"The Psalms were translated by Adhelm, the first Bishop of 
Sherborne, a.d. 706. The Four Gospels, by Egbert, Bishop of 
Lindesfern, who died A.D. 721. The venerable Bede also trans- 
lated various parts, if not the whole, of the Bible into Saxon ; 
King Alfred translated the Psalms; and Elfric, Archbishop of 
Canterbury, parts of the Old Testament, about a.d 995. English 
translations of the Bible were also made in the 13th and 14th 
centuries. But of the complete English translations of the Bible, 
the first was : 

" 1. Wiclifs Bible, about A.D. 1380. This was before printing 
was invented; transcripts therefore were obtained with difficulty, 
and copies were scarce. Before Wiclifs translation, the price 
of a Bible in Latin (an unknown tongue to all but the learned) 
was as much as a labouring man's price of work for fifteen years, 

1. What was the first book printed from movable type? 
2.. What did a copy in New York cost? 

3. When did Adhelm translate the Psalms ? 

4. When did Egbert translate the Four Gospels ? 

5. What is said of Bede? 

6. What is said of Wiclifs Bible? 

18 



206 LESSON XXXVII. 

and equal to $1400 of our money. Even after Wiclif 's own copy- 
was finished, the value of a New Testament was nearly $15, 
equal to $150 now. In 1390, the 13th year of Richard II., a bill 
was brought into the House of Lords for the purpose of suppress- 
ing it; but through the influence of John of Gaunt, Duke of 
Lancaster, the king's uncle, it was rejected. The followers of 
Wiclif were then encouraged to publish another and more correct 
translation of the Bible. But in the year 1408, in a convocation 
held at Oxford, by Archbishop Arundel, it was decreed that bo 
one should thereafter translate any text of Holy Scripture into 
English by way of a book, or little work, or tract ; and that no 
book of this kind should be read that was composed lately in 
the time of John Wiclif, or since his death. This constitution 
led the way to great persecution; and many persons were pun- 
ished severely, and even with death, for reading the Scriptures 
in English. 

"II. Tindal's New Testament, a.d. 1526. This was the first 
printed edition of any part of the Scripture in English. He had 
taken the precaution of printing it on the continent; but Ton- 
stall, Bishop of London, and Sir Thomas More, Lord Chancellor, 
succeeded in buying up and burning almost the whole impres- 
sion. This enabled Tindal to publish an improved edition. 
He also translated parts of the Old Testament. In the year 
1531, at the instigation of Henry VIII. and his council, he was 
imprisoned, and after a long confinement strangled, a.d. 1536, 
by order of the emperor at Villefont, near Brussels, and his 
body reduced to ashes. 

"III. Miles CoverdaWs Bible, a.d. 1535. Coverdale, after- 
wards Bishop of Exeter, published a translation of the Bible (the 
greater part of which was Tindal's) . and dedicated it to King 
Henry the Eighth. This is the first English Bible allowed by 
royal authority, and a copy of it was by royal proclamation or- 
dered to be placed in every parish church, to enable every man 
to read therein. 

1. Prices of a Bible before and after Wiclif 's translation? 

2. What was done to some who read the Scriptures in English ? 

3. What is the date of Tindal's New Testament ? 

4. What was done to Tindal? 

5. What is the date of Miles Coverdale's Bible ? 

6. What is said of the royal authority ? 



ENGLISH TRANSLATIONS OF THE BIBLE. 207 

"IV. Matthewe's Bible, A.D. 1537. John Rogers, who assumed 
the name of Thomas Matthewe, and who had assisted Tindal in 
his biblical labours, edited a Bible, probably at Hamburgh. 

"V. Taverner's Bible, A.D. 1539. This was a kind of interme- 
diate work, being a correction of Matthewe's Bible. 

" VI. The Great Bible, A.D. 1539. This was a revised edition, cor- 
rected by Cranmer and Coverdale, and so called because printed 
in large folio. There were several editions of it, and particu- 
larly one in 1540, for which Cranmer wrote a preface, showing 
that 'Scripture should be read of the lay and vulgar people;' 
hence this edition of 1540 is called Cranmer's Bible. During 
the reign of Edward VI. (a period of seven years and a half) 
no new versions were executed, though eleven editions were 
printed, both of the Old and New Testament. 

"VII. The Geneva Bible, a.d. 1560. Coverdale, John Knox, 
Christopher Goodman, and other English exiles, who had taken 
refuge in Geneva, published this translation ; the New Testa- 
ment in 1557, and the remainder of the work in 1560. To it 
were added notes, favouring the peculiar doctrines of Calvin. 

"VIII. Archbishop Parker's, or the Bishop's Bible, A.D. 1568. 
"This was so called because he with other learned persons, eight 
of whom were bishops, published this translation. This was in 
the reign of Queen Elizabeth. 

"IX. The Rhemish New Testament, A.D. 1582. This translation 
into English was published by the Romanists at Rheims. They 
retained many Eastern, Greek, and Latin words, and introduced 
so many difficult expressions, that they contrived to render it 
unintelligible to the common people. Shortly after came 

" X. The Douay Old Testament, A.D. 1609-10. Cardinal Allen 
is understood to have had a principal share in this work. The 
Rhemish New Testament and Douay Old Testament form the 
present English Bible of the Papists. 

"XL King James's Bible. This is the English translation of 
the Bible now in common use. It was begun in the spring of 

1. What is the date of Matthewe's Bible? 

2. What is the date of Taverner's Bible ? 

3. What is the date of The Great Bible? 

4. What is the date of The Geneva Bible? 

5. What is the date of the Bishop's Bible ? [ment? 

6. Dates of Rhemish New Testament and Douay Old Testa- 



208 LESSON XXXVII. 

1607, in the reign of King James L, and finished in about three 
years. Fifty-four of the most learned men in the universities 
and other places were commissioned to undertake the work of 
translation; but seven of these having, from illness and other 
causes, relinquished their task, the work was performed by forty- 
seven. The translators were ranged under six divisions, and 
the several portions of the Bible were assigned to them accord- 
ing to the several places where they were to meet, confer, and 
consult together. After long expectation and great desire of the 
nation, the translation of the Bible came forth in the year 1611, 
the divines employed having taken the greatest pains in con- 
ducting the work ; for they had not only examined the original, 
but also compared together all the existing translations, both 
ancient and modern. As the free circulation of the Scriptures 
in the language of any country has ever been one of the most 
important instruments in implanting true religion where it did 
not previously exist, and in awakening a revival of it where it 
has become decayed, our privileges in this respect ought to 
awaken in us a solemn sense of our responsibility to make that 
book a lamp to our feet and a light to our path, which the pro- 
vidence and grace of God have rendered so accessible." 

The regular daily perusal of the Bible and some judicious 
spiritual commentary thereon, is a habit of great importance both 
to young and old. 

1. In what year was King James's version commenced? 

2. In what year was it published? 

3. How many were engaged upon it ? 

4. What did they compare ? 

5. What is said of the circulation of the Scriptures? 

6. What is a habit of great importance ? 



THE BOOK OF GENESIS. 209 

LESSON XXXVIII. 

The Book of Genesis. 

I. This book was written by Moses : at what time is uncer- 
tain. Eusebius and others suppose that it was composed whilst 
Moses kept the flocks of Jethro, his father-in-law, in the wilder- 
ness of Midian. But Theodoret, Moldenhawer, and most modern 
critics, agree in the opinion that Moses wrote Genesis after the 
departure of the Israelites from Egypt and the promulgation 
of the law from Mount Sinai. Genesis means generation or 
production ; and in this book the production of all things is 
ascribed to God. It is to be observed that we have no account in 
this book of the creation of the world; but we have a history of 
the preparation of the earth for the reception of man on its sur- 
face. We read: "In the beginning God created the heavens 
and the earth." (Gen. i. 1.) When was this " beginning" ? We 
know not : it may have been millions of years before Adam was 
created. "And the earth was without form and void; and dark- 
ness was upon the face of the deep." (v. 2.) And this state of 
things continued until "the Spirit of God moved upon the face 
of the waters. And God said, Let there be light." (vs. 2, 3.) It 
is important to understand this : for some ignorant persons sup- 
pose that the world is only a few thousands of years old ; and 
they cannot reconcile this idea with the long geological periods 
of which they hear so much said. It must be a satisfaction to 
many to know that, if geologists could prove, instead of inferr- 
ing, that the world is millions of years old, they would find 
nothing to the contrary in the Bible. II. The Book of Genesis 
comprises the history of about two thousand three hundred and 
sixty-nine years, according to the chronology of Archbishop 
Ussher, (that of our common Bibles,) or of three thousand six 

1. What does the word Genesis mean? 

2. By whom was the Book of Genesis written? 

3. Does it give an account of the creation ? 

4. What does it give a history of? 

5. Does any man know the age of the world ? 

6. What does the Book of Genesis comprise? 

18* 



210 LESSON XXXVIII. 

hundred and nineteen years, according to the reckoning of Dr. 
Hales. But computations of this character, including all the 
chronological indices which we find in the margins of our Bibles, 
are only the calculations of men, — of more or less learning : 
they are not part of the Bible. Eespecting matters of this kind, 
positive knowledge is neither attainable nor necessary: the 
Bible does not profess to gratify our curiosity. What, then, does 
the Book of Genesis, in addition to its account of the prepara- 
tion of the earth for the reception of man, and of the creation 
of the animal and vegetable world and of our first parents, con- 
tain? It contains accounts of "the original innocence and fall 
of man; the propagation of mankind; the rise of religion; the 
general defection and corruption of the world ; the deluge ; the 
restoration of the world ; the division and peopling of the earth ; 
the call of Abraham, and the divine covenant with him ; together 

with the first patriarchs, to the death of Joseph The 

design of Moses in this book will be better understood if we con- 
sider the state of the world when the Pentateuch was written. 
Mankind was absorbed in the grossest idolatry, which for the 
most part had originated in the neglect, the perversion, or the 
misapprehension of certain truths that had once been universally 
known. Moses therefore commences his narrative by relating 
in simple language the truths thus disguised or perverted. In 
pursuance of this plan, he relates, in the Book of Genesis, the 
true origin and history of all created things, in opposition to 
the erroneous notions entertained by the heathen nations, 
especially by the Egyptians ; the origin of sin, and of all moral 
and physical evil; the establishment of the knowledge and 
worship of the only true God among mankind; their declension 
into idolatry; the promise of the Messiah; together with the 
origin of the church, and her progress and condition for many 
ages. Further, it makes known to the Israelites the provi- 
dential history of their ancestors, and the divine promises made 
to them ; and shows them the reasons why the Almighty chose 

1. Are these computations part of the Bible ? 

2. What does Genesis contain accounts of? 

3. What is said of the design of Moses ? 

4. What was mankind absorbed in ? 

5. What does Moses relate? 

6. What else does it make known to the Israelites ? 



THE BOOK OF GENESIS. 211 

Abraham and his posterity to be a peculiar people to the exclu- 
sion of all other nations, viz., that from them should spring the 
Messiah .... The Book of Genesis exhibits to us a clear idea 
of the patriarchal theology. We learn from it that God is the 
creator of all things as well as the governor of all things by his 
general and particular providence (xiv. 19, xlv. 5, 7, 8, 1. 20, 
xxii. 8, 13, 14) ; that He is everlasting (xxi. 33) ; omniscient,— for 
none but. God can know all things, whether past or future (iii. 
8-10, xv. 3-16, xviii. 18 compared with Ex. i. 7); true (Gen. 
vi. 7 compared with vii., xvii. 20 compared with xxv. 16, xxviii. 
15 compared with xxxii. 10; ; almighty (xvii. 1, xviii. 14, xxxv. 
11) ; holy and just (xviii. 25 with xix) ; kind (xxiv. 12) ; supreme 
(xiv. 19) ; merciful (xxxii. 10) ; and long suffering (vi. 3) ; gracious 
towards those who fear him (vi. 8) ; and that, though he some- 
times tries them (xxii. 1), yet he is always with them (xxvi. 3, 
xxviii. 15, xxxix. 2, 3, 21, 22), and has an especial regard for 
them (xv. 1, xviii. 17, 26-32, xix. 22, xx. 6, xxv. 21, xxvi. 12, xxviii. 
15, xxix. 32, xxxi. 42). We learn, further, that God is not the au- 
thor of sin (i. 31), and that since the fall man is born prone to evil 
(vi. 5, vi. 3, viii. 21). The patriarchs cherished a hope of the 
pardoning mercy of God towards penitent sinners (iv. 7), and 
confided in him as the judge of all the earth (xviii. 25,) and the 
great rewarder of them that diligently seek him ; which reward 
they expected, not merely in this present evil world, but in a 
future state: for we are told that they sought a better country, that 
is, an heavenly (v. 22, 24, compared with Heb. xi. 5, xxviii. 13 
compared with Matt. xxii. 31, 32, xxv. 8, and xliv. 29, et seq., 
compared with Heb. ix. 10, 14-16). To the preceding points 
we may add that a hope was cherished from the beginning, 
originally founded on a divine promise,of a great Saviour, who 
was to deliver mankind from the miseries and ruin to which 
they were exposed, and through whom God was to make the 
fullest discoveries of his grace and mercy towards the human 
race, and to raise them to a high degree of glory and felicity 

1. From whom was the Messiah to spring ? 

2. What does Genesis exhibit a clear idea of? 

3. In what condition is man born? 

4. What is said of God's mercy ? 

5. What is said of God as a judge? 

6. What hope was cherished from the beginning? 



212 LESSON XXXVIII. 

(iii. 15, xii. 3, xvii. 19, xxii. 18, xxvi. 4, xlix. 10). These were 
the chief principles of the religion of the patriarchs, who were 
animated by a strong sense of their obligation to the practice of 
piety, virtue, and universal righteousness. They held that it 
was the duty of man to fear God. (xxii. 12, xxxi. 53, xlii. 
18) ; to bless him for mercies received (xiv. 20, xxiv. 27, 52) ; 
and to supplicate him with profound humility (xvii. 18, xviii. 
22 et seq., xxxiv. 9, 12) ; that the knowledge of God is to be pro- 
moted (xii. 8, xxi. 33) ; vows made to him are to be performed 
(xxxviii. 20, xxxv. 1-3) ; and that idolatry is to be renounced 
(xxxv. 2-4). With regard to the external rites of religion, the 
most antient on record is that of offering sacrifice to God (iii. 21, 
iv. 3, 4, viii. 20, 21); and its having so early and universally 
obtained among all nations, and in the most antient times as a. 
sacred rite of religion, cannot be otherwise accounted for than 
by supposing it to have been a part of the primitive religion, 
originally enjoined by divine appointment to the first ancestors 
of the human race, and from them transmitted to their descend- 
ants. The Sabbath also appears to have been observed by the 
patriarchs. There is, indeed, no direct mention of it before the 
deluge ; but after that catastrophe, it is evident that the observ- 
ance of it was familiar to Noah: for he is represented twice as 
waiting seven days between his three emissions of the dove (viii. 
10, 12). And if Noah was acquainted with the consecration of 
the Sabbath, his ancestors could not have been ignorant of it. 
The moral duties between man and man are likewise clearly 
announced, either by way of precept or by example: more par- 
ticularly the duties of children to honour their parents (ix. 23, 
24) , and of parents to instil religious principles into their offspring, 
and to set them a good example (xviii. 19), and of servants to 
obey their masters (xvi. 9) . . . . The patriarchal religion, as 
above described, seems to have been the religion of Adam after 
his fall, of Abel, Seth, Enoch, and the antediluvian patriarchs; 
and afterwards of Noah, the second parent of mankind, and of 

1. What animated the patriarchs ? 

2. What did they hold to be duties ? _ 

3. Which is the most ancient of religious rites ? 

4. What is said of the Sabbath? 

5. What of moral duties ? 

6. Who seem to have practised this patriarchal religion ? 



THE BOOK OF GENESIS. 213 

the several heads of families derived from him, who probably 
carried it with them in their several dispersions. But, above 
all, this religion was signally exemplified in Abraham, who was 
illustrious for his faith, piety, and righteousness, and whom God 
was pleased to favour with special discoveries of his will. From 
him descended many great nations, among whom this religion, 
in its main principles, seem to have been preserved ; of which 
there are noble remains in the Book of Job. There were also 
remarkable vestiges of it, for a long time, among several other 
nations ; and indeed the belief of one supreme God, of a provi- 
dence, of a hope of pardoning mercy, a sense of the obligations 
of piety and virtue, and of the acceptance and reward of sincere 
obedience, and the expectation of a future state, were never 
entirely extinguished. And whosoever among the Gentiles at 
any time, or in any nation, feared God, and was a worker of 
righteousness, might be justly regarded as of the patriarchal 
religion. But, in process of time, the nations became generally 
depraved, and sunk into a deplorable darkness and corruption ; 
and the great principles of religion were in a great measure over- 
whelmed with an amazing load of superstitions, idolatries, and 
corruptions of all kinds." Home's Introduc, Vol. IV., Pt. I., 
ch. i., sec. ii., vol. i., ch. v., sec. i. 

All of the references above cited should be compared with the 
observations upon them ; and also with passages of the New 
Testament in which the same or corresponding duties arc 
enforced. This rule should be adopted in all lessons of the 
same character, of which a number are to follow. 

1. How was this religion carried abroad ? 

2. What is said of Abraham? 

3. What are there remains of in the Book of Job ? 

4. What were never extinguished? 

5. "What occurred in process of time? 

6. What is said of the references above cited ? 



214 LESSON XXXIX. 

LESSON XXXIX. 

The Book of Exodus. 

Exodus, the second book in the Bible, and ascribed to Moses, 
is so called from the account which it records of the departure 
(or exodus) of the Israelites from Egypt. The time when it 
was composed cannot be precisely determined : "The contents 
of the Book of Exodus may be regarded as comprising (1) his- 
torical and (2) legislative matter; the first may be considered as 
extending from i. 1 to xix. 2 ; the second from xix. 3 to xl., in- 
clusive. But there is some legislation intermixed with the 
former, and some narrative with the latter part; we may there- 
fore note some subdivisions. I. In the first part we have (1) 
the condition of Israel in Egypt before their departure (i.), with 
the events preparatory to their deliverance, — such as the birth of 
Moses and his settlement in Midian (ii.), the commission given 
him to liberate the people and his announcement of this to them 
(iii., iv.) ; the negotiations with Pharaoh and infliction of the 
plagues, together with the institution of the passover (v. — xii. 
30) ; (2) the thrusting out of Israel by the Egyptians, the depart- 
ure, the passage of the Red Sea, with the song of victory, and 
the march under the divine protection to Sinai (xii. 31 — xix. 2). 
II. In the second part we find the preparation for the establish- 
ment of the theocratic covenant (xix. 3-25), the promulgation 
of the moral law (xx.), ordinances chiefly of a judicial kind 
(xxi.-xxiii.), the ratification of the covenant, with the summon- 
ing of Moses to receive directions for ceremonial worship 
(xxiv.), the orders for the construction of a sanctuary with things 
pertaining to it, and the selection of a priestly caste (xxv.-xxxi), 
interrupted by the apostasy of Israel, and Moses's intercession 
for them (xxxii.-xxxiii.), with the resumption of the divine 

1. Why is the Book of Exodus so called? 

2. By whom is it supposed to have been written 

3. What do the contents comprise? 

4. Are these sometimes intermixed? 

5. What have we under No. I? 

6. What under No. II ? 






THE BOOK OF EXODUS. 215 

directions, and the construction of the tabernacle in obedience 
thereto (xxxiv.-xl). The Book of Exodus is closely connected 
with that of Genesis ; yet it has a distinct character. Through 
the former book the large history of the human race was con- 
tinually narrowing into that of a family to be separated from 
other nations as the chosen depository of divine truth, whose 
fortunes should exhibit the outlines of the divine dealings, to 
be filled up in the future trials and triumphs of the church. 
And branch after branch of that family is divided off till a 
single nucleus is reached, to whom the promise of extended 
blessing was committed. The Book of Exodus takes up the 
narrative of that family so circumscribed, and follows out its 
development in the increase of a household into a people, in 
the consolidation of vague promises into an orderly covenant, 
with its sanctions, and its regulations, and its priesthood, all point- 
ing forward again to something still more substantial and more suf- 
ficient, when the teachings of a long minority should have ended, 
and the shadows of a tedious night have been succeeded by the 
bright rising of the Sun of Bighteousness. Taken by itself, without 
reference to what preceded and what followed, the Book of Exodus 
would be a riddle : viewed in its right proportion as but a part of the 
great counsel of God, it is luminous with instruction and encour- 
agement. This topic is well illustrated in Macdonald's Introduc. 
to the Pentateuch, Book I., chap. ii.,sec. 2, 3, vol. i., pp. 72-86. 
The time comprised in this book is generally believed to be 
about 145 years, from tile death of Joseph to the erection of the 
tabernacle. This is of course on the supposition that the sojourn 
of Israel in Egypt was for 21 5 years; the 430 (Ex. xii. 40) being 
computed from the giving of the promise to Abraham (Gal. iii. 
17). Remember, the Bible is not responsible for men's calcu- 
lations. Some able writers take a different view (see Kurtz, Hist, 
of the Old Covenant, trans., vol. ii. pp. 135-147); but it would 
be difficult, on the larger calculation, to reconcile the statement 
that Jochebed was Levi's daughter (Num. xxvi. 59) with the 

1. What is said of the history of man in Genesis ? 

2. What does Exodus take up? 

3. What did the Sun of Righteousness succeed? 

4. Is Exodus complete without Genesis ? 

5. What is the time comprised in Exodus? 

6. Are not such calculations uncertain ? 



216 LESSON" XXXIX. 

fact that she was Moses's mother." Ayre's Treasury cf Bible 
Knowledge, 1866, 278. 

"Moses having, in the preceding book, described the creation 
of the world, the propagation of the nations, and the origin of 
the church, now comes in the Book of Exodus to describe the 
state and condition of the church, as collected out of several 
families and united into one body politic or society, the head 
of which was Jehovah ; on which account the government of 
the Hebrews from the time of Moses to the institution of royalty 
among them has been termed a theocracy. Accordingly, the 
Book of Exodus records the cruel persecution of the Israelites 
in Egypt under Pharaoh-Rameses II.; the birth, exposure, 
and preservation of Moses; his subsequent flight into Midian; 
his call and mission to Pharaoh- Amenophis II. ; the miracles 
performed by him and by his brother Aaron ; the ten plagues 
also miraculously inflicted on the Egyptians; the institution of 
the passover, and the departure of the children of Israel from 
Egypt; their passage across the Eed Sea, and the destruction of 
the Egyptian army; the subsequent journeyings of the Israelites 
in the desert, the idolatry, and frequent murmurings against 
God; the promulgation of the law from Mount Sinai, and the 
erection of the tabernacle. The scope of Exodus is to preserve 
the memorial of the departure of the Israelites from Egypt, and 
to represent the church of God afflicted and preserved, the pro- 
vidential care of God towards her, and the judgments inflicted 
on her enemies. It plainly points out the accomplishment of 
the divine promises and prophecies delivered to Abraham, that 
his posterity would be very numerous (compare Gen. xv. 5, xvii. 
4-6, and xlvi. 27, with Num. i. 1-3, 46) ; and that they would 
be afflicted in a land not their own, whence they should depart 
in the fourth generation with great substance (Gen. xv. 13-16 
with Ex. xii. 35, 40, 41). Further, in Israel passing from 
Egypt through the Eed Sea, the Wilderness, and Jordan to the 
promised land, this book adumbrates the state of the church in 

1. What did Moses describe in Genesis? 

2. What does he describe in Exodus ? 

3. What does this book relate of Moses? 

4. What of the Israelites ? 

5. What is the scope of Exodus ? 

6. What does it plainly point out? 



THE BOOK OF EXODUS. 217 

the wilderness of this world until her arrival at the heavenly 
Canaan, — an eternal rest. St. Paul, in 1 Cor. x. 1, &c., and in 
various parts of his Epistle to the Hebrews, has shown that 
these things prefigured, and were applicable to, the Christian 
church. A careful study of the mediation of Moses will greatly 
facilitate our understanding the mediation of Jesus Christ . . . . 
The circumstances attending the plagues inflicted upon the 
Egyptians are fully considered by Mr. Bryant in his learned 
Treatise on this subject (8vo., London, 1810), from which the 
following particulars are abridged. As many of the Israelites 
were followers of the idolatry that surrounded them, these 
miracles were admirably adapted to display the vanity of the 
idols and false gods adored by their oppressors, the proud and 
learned Egyptians. 1. By the first plague— water turned into blood, 
(Ex. vii. 14-25) — was demonstrated the superiority of Jehovah 
over their imaginary river-gods, and the baseness of the ele- 
ments which they reverenced. The Nile was religiously hon- 
oured by the Egyptians, who valued themselves much upon the 
excellency of its waters, and esteemed all the natives of the river 
as in some degree sacred. The Nile was turned into blood, 
which was an object of peculiar abhorrence to the Egyptians. 
2. In the plague of frogs, (Ex. viii. 1-15,) the object of their 
idolatrous worship, the Nile was made an instrument of their 
punishment. Frogs were deemed sacred by the Egyptians; but 
whether from reverence or abhorrence is uncertain. By this 
plague the waters of the Nile became a second time polluted, 
and the land was equally defiled. 3. The plague of lice (Ex. viii. 
16-19) reproved the absurd superstition of the Egyptians, who 
thought it would be a great profanation of the temple into which 
they were going if they entered with any animalcuke of this 
sort upon them. The people, and particularly the priests, never 
wore woolen garments, but only linen, because linen is least apt 
to produce lice. The judgment inflicted by Moses in this plague 
was so proper that the priests and magicians immediately per- 

1. What did these things prefigure ? 

2. What were the plagues adapted to display ? 

3. What is said of the first plague ? 

4. What of the Nile? 

5. What of the second plague ? 

6. What of the third plague? 

19 



218 LESSON XXXIX. 

ceived from what hand it came, and confessed that this was the 
finger of God. 4. The plague of flies, (Ex. viii. 20-32,) which 
was inflicted in the midst of winter, and not in the midst of sum- 
mer, when Egypt swarms with flies, would show the Egyptians 
the folly of the god whom they worshipped that he might 
drive away the gad-fly, whose sting is extremely painful. 5. 
The fifth plague, the murrain among cattle, (Ex. ix. 1-7,) destroyed 
the living objects of their stupid worship. The sacred bull, the 
cow, or heifer, the ram, and the he-goat, fell dead before their 
worshippers. When the distemper inflicted by this judgment 
spread irresistibly over the country, the Egyptians not only 
suffered a severe loss, but also beheld their deities and their 
representatives sink before the God of the Hebrews. G. As the 
Egyptians were celebrated for their medical skill, and their 
physicians were held in the highest repute, the sixth plague — 
the infliction of boils accompanied with Mains, (Ex. ix. 8-12,) 
which neither their deities could avert nor the art of man alle- 
viate — would further show the vanity of their gods .... 7. The 
plague of hail, rain, and fire (Ex. ix. 13-35) demonstrated that 
neither Osiris, who presided over fire, nor Isis, who presided 
over water, could protect the fields and the climate of Egypt 
from the thunder, the rain, and the hail of Jehovah. These 
phenomena were of extremely rare occurrence, at any period of 
the year: they now fell at a time when the air was most calm 
and serene. 8. Of the severity of the ravages caused by the 
plague of locusts (Ex. x. 1-20), some idea may be conceived 
from the account of those insects in Volume Til., Part I., sec. 
x. 4 (Home's Introd.). The Egyptians had gods in whom they 
trusted to deliver their country from these terrible invaders. 
They trusted much to the fecundity of the soil, and to the 
deities, Isis and Serapis, who were the conservators of all 
plenty. But by this judgment they were taught that it was 
impossible to stand before Moses, the servant of God. The very 
winds, which they venerated, were made the instruments of their 

1. What is said of the fourth plague ? 

2. What of the fifth plague ? 

3. What of the sixth plague ? 

4. What of the seventh plague ? 

5. What of the eighth plague ? 

6. What were they taught by this judgment? 



THE BOOK OF EXODUS. 219 

destruction ; and the sea, which they regarded as their defence 
againsts the locusts, could not afford them any protection. 
9. The ninth plague consisted in three day's darkness over all 
the land of Egypt (Ex. x. 21-27). The Egyptians considered 
light and fire, the purest of all elements, to be proper types of 
God. They regarded the sun, the great fountain of light, as an 
emblem of his glory and salutary influence on the world. The 
sun was esteemed the soul of the world, and was supposed 
with the moon to rule all things ; and not only to be the con- 
servators, but the creators of all things. Accordingly they wor- 
shipped them, as well as night and darkness. This miraculous 
darkness would therefore confirm still further (if further confir- 
mation were wanting,) the vanity of their idol deities. 10. The 
infliction of the tenth and last plague — the destruction of the first- 
born, (Ex. xi. 1-8, xii. 29, 30,) — was most equitable; because, after 
the Egyptians had been preserved by one of the Israelitish family, 
they had (contrary to all right, and in defiance of the stipula- 
tion originally made with the Israelites when they first went 
into Egypt,) enslaved the people to whom they had been so 
much indebted; had murdered their children, and made their 
bondage intolerable." Home's Introd., Vol. IV., ch. i., sec. iii. 

1. What was the ninth plague? 

2. How did the Egyptians regard light and fire? 

3. How did they regard the sun and the moon ? 

4. What is said of the tenth plague ? 

5. Did the ten plagues prove the vanity of their idols? 

6. What else did they prove ? 



220 



LESSON XL. 



LESSON XL. 
Leviticus, Numbers. 

I. Leviticus, the third book of the Pentateuch, is so entitled 
" not because it treats of the ministry of the Levites, strictly so 
called, (of which we have a further account in the book of 
Numbers,) but because it principally contains the laws concern- 
ing the religion of the Israelites, which chiefly consisted of vari- 
ous sacrifices ; the charge of which was committed to Aaron the 
Levite, (as he is termed Ex. iv. 14,) and to his sons, who alone 
held the priestly office in the tribe of Levi ; which St. Paul 
therefore calls a ' Levitical priesthood' (Heb. vii. 11). In the 
Babylonish Talmud it is called the Law of the Priests, which 
appellation is retained in the Arabic and Syriac versions. The 
author of this book, it is universally admitted, was Moses ; and 
it is cited as his production in several books of Scripture. By 
comparing Ex. xl. 17 with Num. i. 1, we learn that this book 
contains the history of one month, viz. : from the erection of the 
tabernacle to the numbering of the people who were fit for war ; 
that is, from the beginning of the second year after Israel's de- 
parture from Egypt to the beginning of the second month of the 
same year, which was in the year of the world 2514, and before 
Christ 1490. The laws prescribed upon other subjects than 
sacrifices have no chronological marks by which we can judge 
of the times when they were given. 

"II. The genera] scope of this book is to make known to the 
Israelites the Levitical laws, sacrifices, and ordinances, and by 
those ' shadows of good things to come,' to lead the Israelites to 
the Messiah (Heb. x. 1 with Gal. iii. 24) : and it appears, from 
the argument of St. Paul, that they had some idea of the spirit- 
ual meaning of these various institutions. (1 Cor. x. 1-4.) But, 

1. Why is this book called Leviticus ? 

2. What is it called in the Babylonish Talmud? 

3. Who was the author of it ? 

4. Of what time does it give the history ? 

5. What is its general scope? 

6. What had the Israelites some idea of? 



LEVITICUS, NUMBERS. 221 

more particularly, the Levitical Law was designed (1) to preserve 
the Israelites (who, from their long residence in Egypt, were but 
too prone to idolatry,) a distinct and independent people from 
the surrounding Gentile nations. . . . (2.) By expiatory sacrifices 
to lead them to Christ, the only true propitiation for our sins, and 
who alone is able perfectly to purge the conscience. (Heb. ix., x.) 
(3.) By eucharistical or thanksgiving sacrifices to lead them 
to spiritual thankfulness to God for all his benefits. (4.) By the 
institution of the high priesthood to conduct them to Jesus 
Christ, the great ' High Priest,' who hath unchangeable priest- 
hood, and is able to save to the uttermost all that come unto 
God by him. (Heb. vii. 24, 25.) And, lastly, to instruct them, by 
meats forbidden as unclean, to avoid what God prohibits ; and, 
by various kinds of uncleanness, with their correspondent expi- 
ations, to illustrate the necessity and importance of internal 
purity and righteousness. This book is of great use in explain- 
ing numerous passages of the New Testament, especially the 
epistle to the Hebrews, which, in fact, would be unintelligible 
without it. In considering, however, the spiritual tendency of 
Leviticus, care must be taken not to apply the types too exten- 
sively : the observation of Jerome as to its spiritual import is 
undoubtedly very pious and just, but few persons will acquiesce 
in his remark, that ' almost every syllable in this book breathes 
a spiritual sacrament.' III. Leviticus is divided by the Jews 
into nine parasches, which in our Bibles form twenty-seven 
chapters : it consists of four leading topics, comprising, Part I. 
The laws concerning sacrifices, in which the different kinds of 
sacrifices are enumerated, together with their concomitant rites ; 
as Sec. I. The burnt-offering (Lev. i.), which prefigured the full, 
perfect, and sufficient sacrifice of Christ, ' to put away sin ;' and 
who by his ' one offering hath perfected forever them that are 
sanctified.' (Heb. ix. 26, x. 14, 1 Johni. 7). Sec. 2. The meat- 
offerings. (Lev. ii.) Sec. 3. The peace-offering (Lev. iii.), which 
represented both Christ's oblation of himself, whereby he became 

1. Mention the first design of the Levitical law? 

2. The second? 

3. The third? 

4. The fourth ? 

5. In what is this book of great use? 

6. Of how many leading topics does it consist? 

19* 



222 LESSON XL. 

our peace and salvation, (Eph. ii. 14-16, Acts xiii. 47, Heb. v. 
9, ix. 28,) and also an oblation of praise, thanksgiving, and 
prayer to God. Sec. 4. The offering made for sins of ignorance, 
(Lev. iv., v.,) which, being consumed without the camp, signified 
Christ's suffering ' without the gate/ that he might sanctify the 
people with his own blood. (Heb. xiii. 11-13.) Sec. 5. The 
trespass offering for sins knowingly committed, (Lev. vi., vii.,) in 
which sacrifice the guilt was considered as being transferred to 
the animal offered up to Jehovah, and the person offering it as 
redeemed from the penalty of sin. Thus, Jesus Christ is said to 
have made his soul an offering for sin. (Isa. liii. 10 with 2 Cor. 
v. 21.) Part II. The institution of the priesthood, in which the 
consecration of Aaron and his sons to the sacred office is related, 
together with the punishment of Nadab and Abihu. (Lev. viii. 
— x.) Part III. The laws concerning purifications, both of the 
people and the priests. (Lev. xi. — xxii.) .... Part IV. The 
laws concerning the sacred festivals, vows, things devoted, and 
tithes. (Lev. xxiii. — xxvii.)" Home's Introd., Vol. IV., Part I., 
ch. i., sec. iv. 

Numbers is so called because this book contains an account 
of the numbering of the children of Israel, related in chapters 
i.-iii. and xxvi. " The scope of the Book of Numbers is, to show 
how faithfully Jehovah fulfilled his promises to the patriarchs, 
Abraham, Isaac, and Jacob, in the rapid increase of their pos- 
terity, and also in his providential care of them during their 
journeyings in the wilderness, and finally conducting them to 
the land of Canaan ; together with his impartial severity against 
their murmurings and corruptions, for which many of them 
perished in the wilderness after their deliverance from Egypt, 
' so that they could not enter into his rest because of their unbe- 
lief.' All these things are our examples, and are ' written for 
our admonition,' since the Christian's rest depends upon the 
same promises as that of the Israelites. (Compare 1 Cor. x. 1-11, 
Jude 5, Heb. iii. 7-19, xi. 1-11). The method pursued in this 

1. What is comprised in Section IV. ? 

2. In Section V. ? 

3. In Part II. ? 

4. In Part III.? 

5. In Part IV. ? 

6. What is the scope of the Book of Numbers ? 



LEVITICUS, NUMBERS. 223 

book is precisely that which would be adopted by the writer of 
an itinerary: the respective stations are noted; and the princi- 
pal occurrences that took place at each station are related, omit- 
ting such as are of comparatively less importance. This circum- 
stance is an additional internal proof that Moses was the author 
of the Book of Numbers, which is cited as his work in many 
parts of Scripture. . . . The Book of Numbers contains a history 
of the Israelites from the beginning of the second month of the 
second year after their departure from Egypt, to the beginning 
of the eleventh month of the fortieth year of their journeyings, — 
that is, a period of thirty-eight years and nine or ten months. 
(Compare Num. i. and xxvi. 13 with Deut. i. 3.) Most of the 
transactions here recorded took place in the second and thirty- 
eighth years; the dates of the facts related in the middle of the 
book cannot be precisely ascertained. According to the Jewish 
division, this portion of Holy Writ contains ten parasches or 
chapters ; in our Bibles it consists of thirty-six chapters, which 
comprise four principal parts or sections. Part I. The census of 
the Israelites, and the marshalling of them into a regular camp, 
1 each tribe by itself, under its own captain or chief, distin- 
guished by his own peculiar standard, and occupying an assigned 
place with reference to the tabernacle.' (Num. i., ii.) The sacred 
census of the Levites, the designation of them to the sacred 
office, and the appointment of them to the various services in 
the tabernacle, are related in Numbers iii., iv. Part II. The in- 
stitution of various legal ceremonies, — as Sec. 1. The purifica- 
tion of the camp by the removal of all unclean persons from it. 
.... (Num. v.) Sec. 2. The institution of the Nazarite. 
(vi.) Sec. 3. An account of the oblations made to the taber- 
nacle by the princes or heads of tribes, (vii.) Sec. 4. The 
consecration of the Levites. (vii.) Sec. 5. The celebration of 
the passover. (ix.) Sec. 6. Regulations concerning the mov- 
ing or resting of the camp of Israel during their progress, (x.) 
Part III. The history of their journey from Mount Sinai to the 

1. Who is the author of Numbers? 

2. What additional proof is there of this? 
3 What does Numbers contain ? 

4. What is comprised in Part I. ? 

5. What in Part II. ? 

6. What in Part III. ? 



224 LESSON XL. 

land of Moab, which may be described and distinguished by 
their eight remarkable murmurings in the way ; every one of 
which was visited with severe chastisement, viz. : Sec. 1. On 
account of the length of the way; which was punished by fire at 
Taberah. (xi. 1-4.) Sec. 2. Their murmuring for flesh and 
loathing of manna; punished by the sending of quails and a pes- 
tilence, (xi. 5-35.) Sec. 3. The murmuring of Aaron and 
Miriam at Moses, for which Miriam was smitten with a leprosy, 
(xii.) Sec. 4. The murmuring of the people at Kadesh, in 
consequence of the unfavourable report of the spies who had 
been sent to explore the promised land ; for which those of the 
spies who had brought an evil report died of the plague ; and 
the murmuring congregation were deprived of seeing the prom- 
ised land. This was the occasion of the Israelites wandering so 
long in the wilderness, until the whole of that generation, that 
is, all who were twenty years old and upwards, were destroyed, 
(xiii., xiv.) In ch. xv.,some ordinances are given for conducting 
the worship of Jehovah in the land of Canaan. Sec. 5. The 
murmuring and rebellion of Koran, Dathan, and Abiram, and 
their followers, with their punishment, (xvi. 1-40.) Sec. 6. The 
murmuring of the joeople against Moses and Aaron on account of 
the preceding judgment, and their punishment, (xvi. 41-50.) The 
miraculous budding of Aaron's rod among the rods of the tribes; 
which was deposited in the tabernacle as a confirmation of his 
priesthood, and as a testimony against the murmurers (xvii.) ; 
which was succeeded by some directions concerning the dignity 
and superiority of the priestly office over that of the Levites, and 
respecting the maintenance of both (xviii.), together with regu- 
lations concerning the water of separation made with the ashes 
of a red cow. (xix.) Sec. 7. Their murmuring in the desert of 
Zin for water, the unbelief of Moses, the perfidy of the Edom- 
ites, and Aaron's death, (xx.) Sec. 8. Their murmuring while 
they compassed the land of Edom, on account of their discourag- 
ing way, light bread, and want of water ; for which they were 

1. What are comprised in Sections 1 and 2? 

2. What is noticed in Section 3 ? 

3. Of what are we told in Section 4? 

4. In Section 5? 

5. In Section 6 ? 

6. In Sections 7 and 8? 



LEVITICUS, NUMBERS. 225 

punished with fiery serpents, (xxi.) Part IV. A history of the 
transactions which took place in the plains of Moab (xxii. — 
xxxvi.) ; including Sec. 1. The machinations of their enemies 
against them, their frustration, and the prophecies of Balaam 
respecting the Jews and their enemies ; the ensnaring of the 
Israelites to commit idolatry by the Moabites, with their conse- 
quent punishment, (xxii., xxv.) Sec. 2. A second enumeration 
of the people (xxvi.), in which are displayed the singular provi- 
dence of God, and the further accomplishment of his promise to 
the patriarchs in multiplying the people of Israel so exceedingly, 
that in all the tribes there were only 61,020 men less than at the 
first census, notwithstanding the whole of that murmuring gene- 
ration (with the exception of Joshua and Caleb) perished in 
the wilderness. Sec. 3. The remaining chapters relate the 
appointment of Joshua to be the successor of Moses, regulations 
concerning sacrifices, and the partition of the promised land. 
(xxvii. — xxxvi.)." Home's Introd., Vol. IV., Part I., ch. i., 
sec. v. 

1. What history have we in Part IV.? 

2. What is comprised in Section 1 ? 

3. In Section 2? 

4. In Section 3 ? 
Did the Israelites display great ingratitude to God? 



0. Can we be justly charged with the same sin 



226 LESSON XLI. 

LESSON XLI. 

Deuteronomy. 

Deuteronomy signifies the " Second Law," or " The Law 
Repeated ;" and this book is so called because it contains a repe- 
tition of the Law of God given to Moses by the Israelites. "From 
a comparison of Deut. i. 5 with xxiv. 1, it appears to have been 
written by Moses in the plains of Moab, a short time before his 
death ; and this circumstance will account for that affectionate 
earnestness with which he addresses the Israelites. The period 
of time comprised in this book is five lunar weeks, or, according 
to some chronologers, about two months, viz. : from the first day 
of the eleventh month of the fortieth year after the exodus of 
Israel from Egypt, to the eleventh day of the twelfth month of 
the same year, a.m. 2553, B.C. 1451. From the account of Moses's 
death, recorded in the thirty-fourth chapter of this book, and the 
insertion of some explanatory words in other parts of Deuteron- 
omy, it has been insinuated that Moses could not have been the 
author ; but the following remark will clearly prove this notion 
to be unfounded. The words of Moses (as we have already had 
occasion to remark) evidently conclude with the thirty-third 
chapter: the thirty-fourth was added to complete the history; 
the first eight verses, probably, immediately after his death, by 
his successor Joshua ; the last four by some later writer, proba- 
bly Samuel or Ezra, or some prophet that succeeded him. . . . 
The scope of the Book of Deuteronomy is to repeat to the Israel- 
ites, before Moses left them, the chief laws of God which had 
been given to them ; that those who were not born at the time 
when they were originally delivered, or were incapable of under- 
standing them, might be instructed in these laws and excited to 
attend to them, and consequently be better prepared for the 



1. What does Deuteronomy signify? 

2. By whom does this appear to have been written? 

3. At what place? 

4. At what time ? 

5. What time is comprised in this book ? 

6. What is the scope of Deuteronomy ? 



DEUTERONOMY. 227 

promised land upon which they were entering. With this view, 
the sacred historian recapitulates the various mercies which 
God had bestowed upon them and their forefathers from their 
departure out of Egypt ; the victories which by divine assistance 
they had attained over their enemies ; their rebellion, ingrati- 
tude, and chastisements. The moral, ceremonial, and judicial 
laws are repeated with additions and explanations; and the 
people are urged to obedience in the most affectionate manner, 
from the consideration of the endearing promises made to them 
by God, which he would assuredly perform, if they did not frus- 
trate his designs of mercy by their own wilful obstinacy. That 
no person might thereafter plead ignorance of the divine law, 
he commanded that it should be read to all the people at the 
end of every seventh year; and concluded his ministerial labours 
among the Israelites by a most admirable ode, which he com- 
manded every one to learn, and by giving his prophetic benedic- 
tion to the twelve tribes The Jews divide this book into 

ten parasches or chapters : in our Bibles it consists of thirty-four 
chapters, the contents of which may be arranged under the four 
following heads : — 

"Part I. A repetition of the history related in the preceding 
books ; comprising, Sec. 1. A relation of the events that took 
place in the wilderness, from their leaving Mount Horeb until 
their arrival at Kadesh. (Deut. i.) Sec. 2. Their journey from 
Kadesh till they came to the land of the Amorites, and the de- 
feat of Sihon their king, and of Og, king of Bashan : together 
with the division of their territories among the tribes of Reuben 
and Gad, and the half tribe of Manasseh. (ii.. iii.) Sec. 3. An 
exhortation to obey the divine law and to avoid idolatry, founded 
on their past experience of the goodness of God. (iv.) 

"Part II. A repetition of the moral, ceremonial, and judicial 
law ; containing, Sec. 1. A repetition of the moral law or ten 
commandments (v. 1-22), and its effect upon the people of Israel 
(v. 22, 23) ; an exposition of the first commandment, with an 

1. What does the historian recapitulate ? 

2. What laws are repeated? 

3. How often was the law to be read ? 

4. How does the historian conclude his labours? 

5. What does Part I. contain ? 

6. What does Part II. contain ? 



228 LESSON XLI. 

exhortation to love God with all their hearts (vi.) ; an exposition 
of the second commandment against idolatry, prohibiting any 
intercourse with the idolatrous nations, and enjoining the extir- 
pation of the Canaanites and every vestige of their idolatry 
(vii.) ; strong motives to obedience, arising from a review of their 
past mercies, and from the consideration that Jehovah was about 
to conduct them into the promised land, not on account of their 
own righteousness, but of his great mercy, (viii., ix.,x.,xi.) Sec. 
2. A repetition of the ceremonial law (xii. — xvi.); a command 
to abolish all idolatry, and regulations for the worship of God 
(xii.) ; laws against false prophets and idolatrous cities (xiii.) ; 
prohibition against disfiguring themselves in mourning (xiv. 1- 
2) ; a recapitulation of the law concerning clean and unclean 
animals (xiv. 3-21), and the payment of tithes to the Levites 
(xiv. 22-29) ; regulations concerning the year of release (xv.); 
concerning the stated annual feasts, the Passover, Pentecost, and 
Feast of Tabernacles (xvi. 1-17) ; the election of judges and ad- 
ministration of justice (xvi. 18-20) ; a prohibition against plant- 
ing groves or setting up idols near the altar of God (xvi. 21, 22). 
Sec. 3. A repetition and exposition of the judicial law (xvii. — 
xxvi.); a command to put idolators to death, regulations for 
determining difficult controversies, and concerning the election 
and qualifications of a king (xvii.); the maintenance of the 
priests and Levites (xviii. 1-8) ; cautions against following the 
abominations of the Gentile nations, especially divination (xviii. 
9-14) ; a prediction relative to the great prophet that should 
arise (xviii. 15-19) ; criteria for distinguishing false prophets 
from true ones (xviii. 20-22) ; laws relative to the cities of refuge 
(xix. 1-10), the treatment of murderers (xix. 11-13), and the 
evidence of witnesses (xix. 15-21) ; laws concerning war and the 
treatment of the Canaanites (xx.) ; the expiation of uncertain 
murder, marriage with captives, rights of the first-born, punish- 
ment of a disobedient son, &c. (xxi.) ; regulations concerning 
things lost or strayed, the distinguishing of sexes by their ap- 

1. Why was intercourse with idolaters forbidden? 

2. AVhat motives to obedience were presented ? 

3. What is said of false prophets ? 

4. AVhat three annual feasts were to be observed ? 

5. AVhat was the punishment of idolators ? 

6. AVho was the great prophet promised ? 



DEUTERONOMY. 229 

parel, punishment of adultery, &c. (xxii.) ; who mayor may not 
enter into the congregation, prohibition against all uncleanness, 
regulations concerning usury, vows, and trespasses (xxiii.) ; of 
divorces, the privileges of newly married men, pledges, man- 
stealing, wages, the execution of justice, and gleanings (xxiv.) ; 
concerning law-suits and punishments, weights and measures, 
&c. (xxv.) ; ceremonies to be observed in offering first-fruits 
(xxvi. 1-15) ; the covenant between God and the Israelites. 
(xxvi. 16-19.) 

" Part III. The confirmation of the law ; for which purpose the 
law was to be written on stones, and set up on Mount Ebal 
(xxvii.) ; prophetic promises, to the obedient, and curses against 
the disobedient (xxviii.); an exhortation to obedience from a 
review of their past mercies, and to dedicate themselves and 
their posterity to God (xxix.) ; promises of pardon to the repent- 
ant (xxxi. 1-14) ; good and evil set before them (xxx. 15-20). 

" Part IV. The personal history of Moses until his death, con- 
taining, Sec. 1. His appointment of Joshua to be his successor 
(xxx. 1-8) ; and his delivery of a copy of the law to the priests, 
to be deposited in the ark, and publicly read every seventh year 
(xxxi. 9-14) ; a solemn charge given to Joshua, &c. (xxxi. 15- 
27). Sec. 2. The people convened to hear the prophetical and 
historical ode of Moses (xxxi. 28-30), which occupies nearly the 
whole of chap, xxxii. Sec. 3. His prophetic blessing of the 
twelve tribes, and their peculiar felicity and privilege in having 
Jehovah for their God and preceptor (xxxiii.) ISec. 4. The 
death and burial of Moses, (xxxiv.) 

"Part V. 'The Book of Deuteronomy, and the Epistle to the 
Hebrews, contain the best comment on the nature, design, and 
use of the law : the former may be considered as an evangelical 
commentary on the four preceding books, in which the spiritual 
reference and signification of the different parts of the law are 
given ; and given in such a manner as none could give who had 
not a clear discovery of the glory which was still to be revealed. 

1. What was the law written on? 

2. What is said of the obedient and of the repentant? 

3. What is said of Joshua? 

4. How often was the law to be read ? 

5. What were the people convened to hear? 
0. What may Deuteronomy be considered ? 

20 



230 



LESSON XLI. 



It may be safely asserted that very few parts of the Old Testa- 
ment Scriptures can be read with greater profit than the Book 
of Deuteronomy.' Dr. A. Clarke. (Pref. to Deut., p. ii. in vol. 
1 of his Comment.) 

" The prophetic ode of Moses is one of the noblest compositions 
in the sacred volume: it contains a justification on the part of 
God against the Israelites, and an explanation of the nature and 
design of the divine judgments. The exordium, Bishop Lowth 
remarks, is singularly magnificent: the plan and conduct of the 
poem is just and natural, and well accommodated to the subject; 
for it is almost in the order of an historical narration. It em- 
braces a variety of subjects and sentiments; it displays the truth 
and justice of God, his paternal love, and his unfailing tender- 
ness to his chosen people ; and, on the other hand, their un- 
grateful and contumacious spirit. The ardour of the divine 
indignation and the heavy denunciations of vengeance are after- 
wards expressed in a remarkable personification, which is not to 
be parallelled from all the choicest treasures of the muses. The 
fervour of wrath is, however, tempered with the mildest beams of 
lenity and mercy, and ends at last in promises and consolation. 
The subject and style of this poem bear so excellent a resem- 
blance to the prophetic as well as to the lyric composition of 
the Hebrews, that it unites all the force, energy, and boldness of 
the latter with the exquisite variety and grandeur of the former. 
(Lects. on Hebrew Poetry, Lect. 28.)" Home's Introd., Vol. IV., 
Part I., ch. i., sec. vi. 

1. What is said of the ode of Moses? 

2. What of the exordium or introduction? 

3. What does it display as respects God? 

4. What as respects his people ? 

5. How is the fervour of wrath tempered ? 

6. What is said of the subject and style of this poem ? 



THE HISTORICAL BOOKS. 231 



LESSON XLH. 

The Historical Books : Joshua, Judges, Kuth, I. and II. 
Samuel, I. and II. Kings, I. and II. Chronicles, Ezra, 
Nehemiah, Esther. 

The events recorded in the Historical Books occupy almost 
one thousand years : from the death of Moses to the administra- 
tion of Nehemiah, Governor of the Jews after their return from 
the Babylonish captivity. In our account of these and succeed- 
ing books we shall avail ourselves, as heretofore, of the excellent 
notices contained in Home's Introduction, to which we give 
this general credit. 

The Book of Joshua comprises the history of about seven- 
teen years ; or, according to some chronologers, of twenty-seven 
or thirty years ; its scope is to demonstrate the faithfulness of 
God in his oft-repeated promises to the patriarchs that their pos- 
terity should obtain possession of the land of Canaan. It may 
be divided into three parts, viz. : Part I. The history of the oc- 
cupation of Canaan by the Israelites, (i. — xii.) 

Part II. The division of the conquered land. (xiii. — xxii.) 

Part III. The assembling of the people (xxiii.) ; the dying 
address and counsels of Joshua (xxiv. 1-23) ; his death and 
burial, &c. (xxiv. 29-33.) There is an accidental derangement of 
the order of some of the chapters in this book, occasioned, prob- 
ably, by the ancient mode of rolling up manuscripts. For chrono- 
logical sequence, they should be read thus : Chapters i. 1-9; ii. ; 
i. 10-18; iii.— xi. ; xxii.; xii., &c. 

Book of Judges. In this book we have the historv of the 
Israelites from the death of Joshua to the time of Eli, under the 
administration of thirteen judges,— a period of about three hun- 
dred years. It consists of three parts. 



1. What time do the events in the Historical Books occupy? 

2. What is the scope of the Book of Joshua ? 

3. Contents of Part I. ? 

4. Of Part II. ? 

5. Of Part III. ? 

6. What have we in the Book of Judges ? 



232 LESSON XLII. 

Part I. The state of the Israelites after the death of Joshua 
until they began to turn aside from serving the Lord (i. — iii. 5). 
B.C. 1443-1413. 

Part II. The history of the oppressions of the Israelites, and 
their deliverance by the Judges (iii. 5 — xvi.). B.C. 1413-1117. 

Part III. Account of the introduction of idolatry among the 
Israelites, and the consequent corruption of religion and man- 
ners among them ; for which God gave them up into the hands 
of their enemies (xvii. — xxi.). B.C. 1413. 

The Book of Judges is very properly inserted between the 
Books of-Joshua and Samuel, — as the Judges were the intermedi- 
ate governors between Joshua and the kings of Israel. It pre- 
sents a lively picture of the disorders and dangers prevailing in a 
republic without an efficient magistracy. 

Book of Ruth, an appendix to the Book of Judges, deline- 
ates a part of Christ's genealogy in David's time. (Compare 
Ruth iv. 18-22 with Matt. i. 5, 6.) It had been foretold that the 
Messiah should be of the tribe of Judah ; and it was afterwards 
further revealed that he should be of the family of David : and 
therefore it was necessary, for the full understanding of the 
prophecies, that the history of the family in that tribe should be 
written before these prophecies were revealed, to prevent the least 
suspicion of fraud or design. The book, which consists of four 
chapters, may be thus divided : — 

Part I. An account of Naomi from her departure from Canaan 
into Moab with her husband Elimelech to her return thence 
into the land of Israel with her daughter-in-law Ruth. (Ch. i.) 
B.C. 1241-1231. 

Part II. The interview of Boaz and Ruth, and their marriage, 
(ii., iii., iv. 1-12.) 

Part III. The birth of Obed, the son of Boaz by Ruth, from 
whom David was descended, (iv. 13-18.) 

Books I. and II. Samuel. The opinion of the Talmudists, 
adopted by learned early and late Christian authors, is that I. 



1 . What are the contents of Part I. ? 

2. Of Part II. ? 

3. Of Part III.? 

4. What is said of the Book of Ruth? 

5. What do Parts I., II., and III. contain? 

6. What is said of Books I. and II. Samuel? 



THE HISTORICAL BOOKS. 233 

Samuel i. — xxiv. was written by Samuel, and the remainder of I. 
Samuel and the whole of II. Samuel was written by the prophets 
Gad and Nathan : " Now the acts of David, first and last, behold 
they are written in the book of Samuel the seer, and in the book 
of Nathan the prophet, and of Gad the seer " (called by Ezra, 
Samuel I. and Samuel II). 1 Chron. xxix. 29. 

I. Samuel contains the history of the Jewish church and 
polity from the birth of Samuel, during the judicature of Eli, to 
the death of Saul, the first king of Israel ; a period of nearly 
eighty years, viz. : from the year of the world 2869 to 2849, It 
consists of three parts, viz. :— 

Part I. The transactions under the judicature of Eli. (i. — iv.) 
Part II. The history of the Israelites during the judicature of 

Samuel, (v. — xii.) 
Part III. The history of Saul, and the transactions during his 

reign, (xiii. — xxx.) 

II. Samuel contains the history of David, the second king of 
Israel, during a period of nearly forty years, viz. : from the year 
of the world 2948 to 2988. 

Parti. The triumphs of David, (i.— x.) 

Part II. The troubles of David and their cause, together with 
his repentance, and subsequent recovery of the divine favour, 
(xi. — xxiv.) 

Part III. David's restoration to his throne, and subsequent 
transactions, (xx. — xxiv.) 

Books I. and II. Kings. These books are closely connected 
with those of Samuel. The origin and gradual increase of the 
united kingdom of Israel, under Saul and his successor David, 
having been described in the latter, the books now under con- 
sideration relate its height of glory under Solomon, its division 
into two kingdoms under his son and successor Eehoboam, the 
causes of that division, and the consequent decline of the two 
kingdoms of Israel and Judah until their final subversion (for sin 
is not only the " reproach," but, sooner or later, the ruin, of a peo- 



1. What does I. Samuel contain? 

2. What does II. Samuel contain? 

3. What does Part I. contain ? 

4. What does Part II. contain ? 

5. What does Part III. contain ? 

6. What do I. and II. Kings contain? 

20* 



234 LESSON XLII. 

pie) : the ten tribes being carried captive into Assyria by Shalma- 
neser, and Judah and Benjamin to Babylon by Nebuchadnezzar. 

I. Kings embraces a period of one hundred and twenty-six 
years, from the anointing of Solomon and his admission as a 
partner in the throne with David, a.m. 2989, to the death of 
Jehoshaphat, A.M. 3115. It may be divided into two parts. 

Part I. The history of Solomon's reign, (i.— x.) 

Part II. The history of the two kingdoms of Israel ; or of the 
kingdom of Judah under Rehoboam and his successors, and the 
kingdom of Israel under Jeroboam and others, (xi.— xxii.) 
II. Kings continues the history from A. M. 3115 to A. M. 3416. 

Books I. and II. Chronicles. These books were evidently 
compiled from others, which were written at different times, 
some before and others after the Babylonish captivity. Theso 
ancient registers were much more copious than the Books of 
Chronicles, which contain ample extracts from original docu- 
ments to which they frequently refer. The period of time em- 
braced in the Books of Chronicles is about 3468 years ; and they 
may be divided into four parts, as follows : — 

Part I. The genealogies of those persons through whom the 
Messiah was to descend, from Adam to the captivity, and to the 
time of Ezra. (1 Chron. i. — ix. 1-34.) 

Part II. The histories of Saul and David. (1 Chron. ix. 35-44, 
x., xxix. 1-22.) 

Part III. The history of the united kingdom of Israel and 
Judah under Solomon. (1 Chron. xxix. 23-30; 2 Chron. i. — ix.) 

Part IV. The history of the kingdom of Judah from the 
secession of the ten tribes, under Jeroboam, to its termination 
by Nebuchadnezzer. (2 Chron. x.— xxxvi.) 

As the Books of Samuel, Kings, and Chronicles relate the 
same histories, they should each be constantly read and collated 
together; not only for the purpose of obtaining a more compre- 
hensive view of Jewish history, but also in order to illustrate or 
amend from one book what is obscure in either of the others. 

1. What time does I. Kings embrace? 

2. What does Part II. contain? 

3. What is said of I. and II. Chronicles? 

4. What does Part I. contain ? 

5. What do Parts III. and IV. contain f 

6. How should Samuel, Kings, and Chronicles be read ? 



THE HISTORICAL BOOKS. 235 

Book of Ezra. The Book of Ezra harmonizes with the prophe- 
cies of Haggai and Zechariah, which it elucidates. (Compare 
Ezra v. with Hagg. i. 12 and Zech. iii., iv.) It evinces the 
paternal care of Jehovah over his chosen people, whose history 
it relates from the time of the edict issued by Cyrus to the 
twentieth year of Artaxerxes Longimanus, — a period probably 
of about eighty to one hundred years. 

Part I. From the return of the Jews from Babylon, under Ze- 
rubbabel, to the rebuilding of the temple, (i. — vi.) 

Part II. The arrival of Ezra at Jerusalem, and the reformation 
made there by him. (vii. — x.) The memory of Ezra has always 
been held in the highest esteem by the Jews, who consider him 
as a second Moses. 

Book of Nehemiah. Nehemiah was an officer of distinction 
at Babylon, being cupbearer to the king, Artaxerxes Longima- 
nus. He arrived at Jerusalem thirteen years after Ezra, with 
the rank of governor of the province, and vested with full power 
and authority to encourage the rebuilding of the walls of the 
holy city, and to promote the welfare of his countrymen in every 
possible way. Having governed Judea for twelve years (Neh. 
xiii. 6), Nehemiah returned to his royal patron (ii. 6), where he 
is supposed to have spent the remainder of his life. His book 
may be divided into four parts, viz. : — 

Part I. The departure of Nehemiah from Shushan, with a 
royal commission to rebuild the walls of Jerusalem, and his 
first arrival there, (i., ii. 1-11.) 

Part II. Account of the building of the walls, notwithstand- 
ing the obstacles interposed by Sanballat. (ii. 12-20, iii. — vii. 4.) 

Part III. The first reformation accomplished by Nehemiah. 
(vii. 5 — xii. 47.) 

Part IV. The second reformation accomplished by Nehemiah 
on his second return to Jerusalem, and his correction of the 
abuses which had crept in during his absence, (xiii.) 

The administration of Nehemiah, who, for piety, judicious 

1. What does Ezra, Part L, contain? 

2. What does Part II. contain ? 

3. Who was Nehemiah ? 

4. What do Parts I. and II. contain? 

5. What do Parts III. and IV. contain? 

6. What is said of Nehemiah 's administration? 



236 LESSON XLII. 

severity, and energy, was a model for all magistrates, lasted 
about thirty-six years. The Old Testament history closes with 
the Book of JSTehemiah. 

Book of Esther. The translations recorded in this book 
are supposed to have commenced about a.m. 3544, and to have 
occupied eighteen to twenty years. The book consists of two 
parts, viz. : — 

Part I. The promotion of Esther ; and the essential service 
rendered to the king by Mordecai in detecting a plot against his 
life, (i., ii.) 

Part II. The advancement of Haman ; his designs against the 
Jews, and their frustration. Sec. 1. The promotion of Haman, 
and the occasion of which he availed himself to obtain an edict 
for massacring the Jews, (iii.) Sec. 2. The consequent afflic- 
tion of the Jews, and the measures pursued by them, (iv.) Sec. 
3. The defeat of Hainan's particular plot against the life of 
Mordecai. (v., vi., vii.) Sec. 4. The defeat of his general plot 
against the Jews, (viii., ix. 1-15.) Sec. 5. The institution of the 
Festival of Purim to commemorate the deliverance of the Jews, 
(ix. 16-32), and the advancement of Mordecai. (x.) 

Thus we have briefly considered the twelve Historical 
Books. We shall next proceed to an examination of the Poet- 
ical Books. 

1. What closes with Nehemiah? 

2. How many years are comprised in Esther? 

3. What does Part I. contain ? 

4. What does Part II. contain ? 

5. What did Purim commemorate ? 

6. How many Historical Books are there ? 



POETICAL BOOKS. 237 



LESSOR XLIII. 

Poetical Books: Job, Psalms, Proverbs, Ecclesiastes, 
Song of Solomon. 

Book of Job. It is the opinion of some commentators that 
this book is not the history of a real person, but is a fictitious 
narrative intended to instruct through the medium of parable. 
But this is inadmissible for the following reasons : I. In other 
books of the Bible, Job is spoken of as a real personage : in Eze- 
kiel we thus read : " Though these three men, Noah, Daniel, and 
Job, were in it, they should deliver but their own souls by their 
righteousness, saith the Lord God." (Ezek. xiv. 14.) "Behold," 
says the apostle James, " we count them happy which endure. 
Ye have heard of the patience of Job, and have seen the end of 
the Lord ; that the Lord is very pitiful, and of tender mercy." 
(James v. 11.) II. Moreover, the book itself specifies the names 
of persons, places, and facts usually related in true histories : we 
have the name, country, piety, wealth, &c, of Job described ; 
the names, number, and acts of his children ; the conduct of his 
wife; his friends, — their names, countries, and discourse:— all 
these matters are minutely related. Is it to be believed that the 
Holy Spirit would offer to us as truth that which, however valu- 
able and instructive, is not truth ? III. The existence of Job is 
further proved by the testimony of eastern tradition ; his history 
was known to the Syrians and Chaldeans ; many of the noblest 
families among the Arabians are distinguished by his name, and 
boast of being descended from him. IV. In what age of the 
world did Job live ? This is a point which we cannot deter- 
mine; but we have ample evidence that the Book of Job was 
written in an early age of the world. Grotius thinks that the 
events of the history are such as cannot be placed later than the 

1. Which are the poetical books? 
' 2. What do some think of the Book of Job ? 

3. First reason why this view is inadmissible ? 

4. Second reason ? 

5. Third reason? 

6. Fourth reason? 



238 LESSON XLIII. 

sojourning of the Israelites in the wilderness ; Bishop Warbur- 
ton admits them to bear the marks of high antiquity ; and Mi- 
chaelis confesses the manners to be perfectly Abrahamic : that 
is, such as were common to all the seed of Abraham,— Israelites, 
Ishmaelites, and Idumeans. The Usserian or Bible chronology 
dates the trials of Job about the year 1520 before the Christian 
era,— or twenty-nine years before the departure of the Israelites 
from Egypt. That the book was written before this event is 
evident from its silence respecting the miracles which accom- 
panied the exodus : such as the passage of the Eed Sea, the de- 
struction of the Egyptians, the manna in the desert, &c, all of 
which happened in the vicinity of Job's country, and were so 
apposite to the debate concerning the ways of Providence, that 
some notice would doubtless have been taken of them had they 
been performed. That it was composed before Abraham's mi- 
gration to Canaan may also be inferred from its silence respect- 
ing the destruction of Sodom and Gomorrah and the other cities 
of the plain. There are other proofs of the antiquity of this 
book ; of which we will only adduce the astronomical calcula- 
tion of Dr. Hales, based upon the constellations noticed in Job 
ix. 9 and xxviii., 31, 32, which fixes the time of the patriarch's 
trial to 184 years before the birth of Abraham. The land of Uz 
is evidently Idumea (Lamen. iv. 2) ; and all the persons intro- 
duced are Idumeans, or Edomite Arabs. It is probable that 
Job was the narrator of his own history, — that he wrote the book 
of Job : but of this we have no certainty. Upon the grandeur 
of the style, the beauty, pathos, and sublimity of the language, 
and the impressive moral and religious lessons of this book, it is 
unnecessary to enlarge. Every verse should be carefully studied 
with the aid of judicious commentators. 

Book of Psalms. There are one hundred and fifty in number. 
David's name is prefixed to seventy -three, (iii. — ix., xi. — xxxii., 
xxxiv. — xli., li. — lxv., lxviii. — lxx., lxxxvi., ci., ciii., cviii. — ex., 
exxii., exxiv., exxxi., exxxiii., exxxviii. — civ.,) in the Hebrew 

1. What are the opinions of Warburton and Michaelis? 

2. What is supposed to be the date of Job's trials? 

3. Upon what subjects is the Book of Job silent? 

4. What are the characteristics of the Book of Job ? 

5. How many Psalms are there ? 

6. How many are ascribed to David ? 



POETICAL BOOKS. 239 

text ; and in the Septuagint (the oldest Greek version of the Old 
Testament,) at least eleven others are assigned to him (xxxiii., 
xliii., xci., xciv. — xcix., civ. — cxxxvii.) ; to which may be added 
x. } forming part of ix. in that version. Some of these psalms, 
however, are of a later date than David's time ; and of a number 
not ascribed to him many appear to have been his compositions. 
Of the other Psalms Jewish writers ascribe xc. — xcix. to Moses, 
but the first only bears his name ; twelve bear the name of Asaph, 
(but these could not all have been properly ascribed to the Asaph 
famous in David's days) (1 Chron. vi. 39) ; two (lxxii., cxxvii) are 
said to be " for Solomon ;" eleven are described as belonging to 
" the sons of Korah." Fifty are anonymous. The whole are di- 
vided into five books ; at the end of each of books I.— IV. there 
being a doxology : viz. I. Psalms i. — xii. ; II. xiii, — lxxii. ; III. 
lxxiii. — lxxxix. ; IV. xc. — cvi. ; V. cvii. — cl. 

" Several of the poems are cited in the New Testament, and 
distinctly applied to Christ (e.g. see Matt. xxii. 43, 44; Acts ii. 

25-31, xiii. 33-37) It is this, its Messianic teaching, 

which renders the Book of Psalms so precious a heritage to the 
church, and has made it the storehouse of devotional thought. 
There is eternal life therein, because these scriptures testify of 
Christ (John v. 39). And it is not merely one or two that point 
to some particular circumstance in Messiah's history, that exhibit 
some special trait in Messiah's character, but — just as we must 
read his life in the/owr evangelists to grasp the full portraiture 
of him — there is a prophetic tone through the whole collection ; 
one part, one sacred song, illustrating the others and leading on 
by historical note, by apt comparison, by definite prediction, to 
that fulness of Messianic doctrine which renders them even now 
the best expressions of a soul that needs a Saviour, that is long- 
ing for a Saviour, that has found a Saviour, that rejoices in a 
Saviour's love. They must be taken as a whole ; and it is truly 
wonderful to find that they rise with the growing development 
of the divine plans, and are yet more adapted to the Christian 

1. How many of the Psalms are ascribed to Moses? 

2. How many to Asaph ? 

3. How many refer to Solomon ? 

4. How many are anonymous ? 

5. What renders this book so precious ? 

6. What runs through the whole collection ? 



240 LESSON XLIII. 

experience than they were to the experience of earlier, of Jewish 
believers. Along with this prophetic character, there is their moral 
and doctrinal teaching — the deep views of sin they present, the 
spiritual character of the divine law, the perfections of God, with 
the faith, hope and love, heavenly graces, implanted in the heart 
of God's people, and the happy prospect of eternal life : in all 
these points we recognize the same spirit that breathes indeed 
through all the inspired volume. How well fitted is this book 
to promote the soul's communion with God !" Ayre's Treas. of 
Bible Knowl. 1866, 737. 

" The Psalms are an epitome of the Bible, adapted to the pur- 
poses of devotion. They treat occasionally of the creation and 
formation of the world ; the dispensations of providence, and the 
economy of grace; the transaction of the patriarchs ; the exodus 
of the children of Israel; their journey through the wilderness, 
and settlement in Canaan ; their law, priesthood, and ritual ; the 
exploits of their great .men, wrought through faith ; their sins and 
captivities ; their repentances and restorations ; the sufferings and 
victories of David ; the peaceful and happy reign of Solomon ; the 
advent of Messiah, with its effects and consequences; his incarna- 
tion, birth, life, passion, death, resurrection, ascension, kingdom, 
and priesthood; the effusion of the Spirit; the conversion of the 
nations; the rejection of the Jews ; the establishment, increase, 
and perpetuity of the Christian church ; the end of the world ; 
the general judgment; the condemnation of the wicked, and the 
final triumph of the righteous with their Lord and King. These 
are the subjects here presented to our meditations. We are in- 
structed how to conceive of them aright, and to express the 
different affections, which, when so conceived of, they must ex- 
cite in our minds. They are for this purpose adorned with the 
figures and set off with all the graces of poetry ; and poetry it- 
self is designed yet farther to be recommended by the charms 
of music, thus consecrated to the service of God ; that so delight 
may prepare the way for improvement, and pleasure become the 

1. What is said of the teaching of the Psalms? 

2. What is this book well fitted for ? 

3. What are the Psalms an epitome of? 

4. What do they teach respecting the Messiah ? 

5. What respecting the Christian church ? 

6. What are they adorned with ? 



POETICAL BOOKS. 241 

handmaid of wisdom, while every evil passion is calmed by sa- 
cred melody, and the evil spirit is still dispossessed by the Harp 
of the Son of Jesse." Bishop Home's Comment on Book of 
Psalms, Preface. 

Book of Proverbs. The object of this book is to instruct 
men in the mysteries of true wisdom and understanding, — the 
perfection of which is the knowledge of the divine will, and the 
fear of God. To this end the book is filled with the choicest 
sententious aphorisms, far surpassing the ethical sayings of the 
ancient sages, and comprising in themselves distinct doctrines, 
duties, &c, of piety towards God ; of equity and benevolence 
towards man, and of sobriety and temperance ; together with 
precepts for the right education of children, and the relative re- 
sponsibilities of subjects, magistrates, and sovereigns." The 
book may be divided into five parts, viz. : — 

Part I., chapters i. — ix., contains an introduction consisting of 
a series of admonitions, directions, cautions, and excitements to 
the study of wisdom. This part, remarks Bishop Lowth, is varied, 
elegant, sublime, and truly poetical ; the order of the subject is, in 
general, excellently preserved, and the parts are aptly connected. 
It is embellished with many beautiful descriptions and personi- 
fications ; the diction is polished, and abounds with all the 
ornaments of poetry, so that it scarcely yields in elegance and 
splendour to any of the sacred writings. 

Part II. extends from chapter x. to xxii. 16, and consists of 
what may be strictly called proverbs, — namely, unconnected 
sentences, expressed with neatness and simplicity. 

Part III. reaches from chapter xxii. 17 to xxv. inclusive ; in 
this part the tutor drops the sententious style, and addresses his 
pupil, to whom he gives renewed and connected admonitions to 
the study of wisdom, as present. The proverbs contained in 

Part IV. are supposed to have been selected from some 
larger collection of Solomon's, by "the men of Hezekiah," 
— that is, by the prophets whom he employed to restore 

1. What is the object of Proverbs ? 

2. What is the book filled with ? 

3. W T hat is said of Part I. ? 

4. What of Part II. ? 

5. What of Part III.? 

6. What of Part IV. ? 

Q 21 



242 LESSON XLIII. 

the service and writings of the Jewish church (2 Chron. 
xxxi. 20, 21). This part, like the second, consists of detached, 
unconnected sentences, and extends from chapter xxv. to xxix. 
Some of the proverbs of preceding chapters are here repeated. 

Part V. comprises chapters xxx., instructions delivered by 
Agur, the son of Jakeh, to his pupils, Ithiel and Ucal, and xxxi., 
the precepts taught to King Lemuel by his mother. 

Book of Ecclesiastes. This book, which has generally 
been ascribed to Solomon, is a philosophical discourse, written 
in a rhetorical style, and interspersed with verses, which have 
given it a place among the poetical books. Its scope, as an- 
nounced in chapter i. 2, and xii. 13, is to demonstrate the 
vanity of earthly things, and to point to the fear of God and 
communion with him, as the highest objects which can engage 
the attention of man ; and these lessons are most impressively 
enforced. 

Song of Solomon. Both the authorship, and the design of 
this book, are uncertain. By many critics it is ascribed to Sol- 
omon, and thought to present an allegorical illustration of the 
love existing between God and his people. 

1. What is said of Part V. of Proverbs ? 

2. To whom is Ecclesiastes ascribed ? 

3. What kind of a discourse is it ? 

4. What is its scope ? 

5. To whom is the Song of Solomon ascribed ? 

6. What do some think it presents? 



PROPHETICAL BOOKS. 243 



LESSON XLIT. 

Prophetical Books: Isaiah, Jeremiah, Lamentations, 
Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, 
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zecha- 
riah, malachi. 

We shall consider the Prophetical Books not in the order of 
times in which they were written, but in the order of their 
arrangement in the Bible. 

Isaiah, b. c. between 810 and 698. The predictions of Isaiah 
may be divided into six parts, each containing a number of dis- 
courses delivered by the prophet to the various nations or peo- 
ples whom he was commissioned to address. 

Part I. contains a general description of the state and condi- 
tion of the Jews, in the several periods of their history ; the 
promulgation and success of the Gospel, and the coming of 
Messiah to judgment, (i. — iv.) The predictions in this section 
were delivered during the reign of Uzziah, King of Judah. 

Part II. comprises the predictions delivered in the reigns of 
Jotham and Ahaz. (vi. — xii.) 

Part III. contains predictions against the Babylonians, Assy- 
rians, Philistines, and other nations with whom the Jews had 
intercourse, (xiii. — xxiv.) These predictions are contained in 
nine prophetic poems or discourses. 

Part IV. contains a prophecy of the great calamities that 
should befall the people of God and His merciful preservation 
of a remnant of them ; and of their restoration to their country, 
their conversion to the Gospel, and the destruction of Anti- 
christ, (xxiv. — xxxiii.) 

Part V. comprises the historical part of the prophecy of Isaiah. 

Part VL (xl. — lxvi.) comprises a series of prophecies de- 

1. What does Part I. of Isaiah contain? 

2. Part II. ? 

3. Part III.? 

4. Part IV.? 

5. Part V.? 

6. Part VI. ? 



244 LESSON XLIV. 

livered, in all probability, towards the close of Hezekiah's reign. 
Isaiah has been called "the evangelical prophet" on account of 
the number and variety of the prophecies concerning the advent 
and character, the ministry and preaching, the sufferings and 
death, and the kingdom, of the Messiah. Read, for instance, 
chapter liii. 

Jeremiah, b. c. between 628 and 586. According to Dr. 
Blayney, one of the most learned of the translators of, and com- 
mentators on, this book, the predictions of Jeremiah are to be 
placed in the following order : — 

Part I. The prophecies delivered in the reign of Josiah, con- 
taining chapters i. — xii. 

Part II. The prophecies delivered in the reign of Jehoiakim, 
comprising chapters xiii. — xx.,xxxv., xxxvi., xlv. — xlviii., xlix. 
1-33. 

Part III. The prophecies delivered in the reign of Zedekiah, 
including chapters xxi., xxiv., xxvii. — xxxiv., xxxvii. — xxxix., 
xlix. 34—39, 1., li. 

Part IV. The prophecies delivered under the government of 
Gedaliah, from the taking of Jerusalem to the retreat of the 
people into Egypt ; and the prophecies of Jeremiah, delivered 
to the Jews in that country, comprising chapters xl. — xliv. 

The idolatrous apostacy, and other sins of the people of Judah, 
and the severe judgments which God would inflict upon them, 
though not without a distant prospect of future restoration and 
deliverance, form the principal subjects of the prophecies of 
Jeremiah ; excepting chapter xlv., which relates personally to 
Baruch, and the six following chapters, which respect the for- 
tunes of some of the heathen nations. 

Lamentations. The Lamentations are written in metre, 
and contain a number of plaintive effusions, composed after the 
manner of funeral dirges. Bishop Lowth is of opinion that they 
were originally written by Jeremiah, as they arose in his mind, in 
a long course of separate stanzas, and that they were subsequently 

1. Why has Isaiah been called "the evangelical prophet?" 

2. What does Part I. of Jeremiah contain ? 

3. Part II.? 

4. Part III. ? 

5. Part IV. ? 

6. What is said of Lamentations ? 



PROPHETICAL BOOKS. 245 

collected into one poem. Each elegy consists of twenty-two 
periods, according to the number of letters in the Hebrew 
alphabet; although it is in the first four chapters only, that the 
several periods begin (after the manner of an acrostic), with the 
different letters following each other in alphabetical order. The 
poetry is of a very high order. 

Ezekiel, b. c. between 595 and 536. This prophet was one 
of the captives carried by Nebuchadnezzar to Babylon ; and the 
principal scene of his predictions was some place on the river 
Chebar, which flows into the Euphrates about two hundred miles 
to the north of Babylon, where the prophet resided ; though he 
was occasionally conveyed in vision to Jerusalem. He was 
raised up to strengthen the faith of the captives who had been 
expecting the fulfillment of the prophecies of Jeremiah. The 
book may be divided into four parts, viz. : — 

Part I. Ezekiel's call to the prophetical office (i. 1 to the first 
part of verse 28) ; his commission, instructions, and encourage- 
ment for executing it (i. 28, latter clause ii., iii. 1-21). 

Part II. Denunciations against the Jewish people, (iii., 22-27, 
iv. — xxiv.) 

Part III. comprises Ezekiel's prophecies against various 
neighbouring nations, enemies to the Jews. (xxv. — xxxii.) 

Part IV. contains a series of exhortations and consolatory 
promises to the Jews of future deliverance under Cyrus, but 
principally of their final restoration and conversion under the 
kingdom of Messiah, (xxxiii. — xlvi.) Ezekiel is distinguished 
for the fervour and sublimity of his style, and the variety and 
impressiveness of his imagery. 

Daniel, b. c. between 606 and 534. This prophet was carried 
to Babylon in his youth, and was an old man when that city 
was taken by Cyrus. It does not appear that he ever returned 
to Jerusalem ; and he is supposed to have died at Susa, on the 
Tigris, when between eighty-four and ninety-four years of age. 
His book may be divided into two parts, viz. : — 

1. What is said of Ezekiel? 

2. What does Part I. of Ezekiel contain? 

3. Part II. ? 

4. Part III. ? 

5. Part IV. ? 

6. What is said oi Daniel ? 

21* 



246 LESSON XLIV. 

Part I. contains the historical portions, (i. — vi.) 
Part II. comprises various prophecies and visions of things 
future, until the advent and death of the Messiah, and the ulti- 
mate conversion of the Jews and Gentiles to the faith of the 
Gospel, (vi. — xii.) Of all the old prophets, Daniel is the most 
distinct in the order of time, and easiest to be understood ; and 
on this account, Sir Isaac Newton observes, in those events 
which concern the last times, he must be the interpreter of the 
rest. All his predictions relate to each other, as if they were 
several parts of one general prophecy. 

Hosea, b. c. between 810 and 725. The scope of the prophe- 
cies of Hosea, is : — 

I. Partly to convince the Jews generally, and the Israelites in 
particular, of their many sins ; especially of their gross idolatry. 

II. Partly to announce the rejection, captivity, and destruc- 
tion of the Israelites (if they continued to sin,) by the Assyrians, 
notwithstanding the vain confidence of the former in the ex- 
pected assistance of the Egyptians ; and partly to invite them to 
repentance, with promises of mercy, and evangelical predictions 
of the future restoration of the Israelites and Jews, and their 
ultimate conversion to Christianity. Bishop Horsley says, that 
of all the prophets, Hosea seems to have been most of a Jew. 
Comparatively, he seems to care but little about other peoples. 
He wanders not, like Isaiah, Jeremiah, and Ezekiel into the 
collateral history of the surrounding nations. He meddles not, 
like Daniel, with the revolutions of the great empires of the 
world. 

Joel, b. c. between 810 and 660. This book consists of three 
chapters, which may be divided into three parts, viz. : — 

Part I. is an exhortation to the priests and the people to re- 
pent, by reason of the famine brought upon them by the palmer- 
worm, &c, in consequence of their sins (i. 1-20) ; and is followed 
by a denunciation of still greater calamities, if they continued 
impenitent. 

1. What does Daniel, Part II. contain ? 

2. What does Newton say of Daniel ? 

3. What is the scope of the prophecies of Hosea? 

4. How does Hosea differ from Isaiah, Jeremiah, and Ezekiel ? 

5. How does Hosea differ from Daniel ? 

6. What does Joel, Part I. contain ? 



PROPHETICAL BOOKS. 247 

Part II. An exhortation to keep a public and solemn fast (ii. 
12-17), with a promise of removing the calamities of the Jews 
on their repentance (ii. 18-26). 

Part III. predicts the general conversion and return of the 
Jews, and the destruction of their opponents, together with the 
glorious state of the Church that is to follow, (iii.) The style 
of Joel has been characterized as highly poetical, elegant, per- 
spicuous and copious ; and at the same time, nervous, animated, 
and sublime. 

Amos, b. c. between 810 and 785. Amos was not educated in 
the school of the prophets, but was called to the prophetic office 
from being "a herdman and a gatherer of sycamore fruit." (vii. 
14.) The book contains nine chapters, which may be divided 
into three parts, viz. : — 

Part I. The judgments of God, denounced against the neigh- 
bouring nations: as the Syrians (i. 1-5), which see fulfilled in 
2 Kings xvi. 9 ; the Philistines (i. 6-8), recorded as accom- 
plished in 2 Kings xviii. 8; Jer. xlvii. 1, 5, and 2 Chron. xxvi. 
3, 6; the Tyrians (i. 9,10); the Edomites (i. 11, 12, compared 
with Jer. xxv. 9-21 ; xxvii. 3, 6, and 1 Mac. v. 3) ; the Ammonites 
(13-15), and the Moabites (ii. 1-3). 

Part II. The Divine judgments denounced against Judah and 
Israel, (ii. — ix. 1-10.) 

Part III. Consolatory or evangelical promises describing the 
restoration of the Church by the Messiah, (ix. 11-15.) Bishop 
Lowth thinks that as in sublimity and magnificence, Amos is 
almost equal to the greatest of the prophets, so in splendour of 
diction, and elegance of expression, he is scarcely inferior to 
any. 

Obadiah, b. c. between 588 and 583. The Jews suppose that 
this prophet was the person of the same name who was gov- 
ernor of Ahab, and who hid and fed one hundred prophets whom 
Jezebel would have destroyed (1 Kings xviii. 4) ; but it is im- 
possible to identify the prophet with either of the Obadiahs 

1. What does Joel, Part II. contain? 

2. What does Joel, Part III. contain ? 

3. What does Amos, Part I. contain? 

4. Part II. ? 

5. Part III. ? 

6. What is said of Obadiah ? 



248 LESSON XLIV. 

mentioned in the Old Testament. This prophecy consists of two 
parts, viz. : — ■ 

Part I. is minatory, and denounces the destruction of Edom 
for the pride and carnal security of the people (1-9), and for 
their cruel insults and enmity to the Jews, after the capture of 
their city. (10-16.) This prediction, according to Archbishop 
Usher, was fulfilled about five years after the destruction of 
Jerusalem by the Babylonians subduing the Edomites, and ex- 
pelling them from Arabia Petrsea, of which they never afterwards 
recovered possession. 

Part II. is consolatory, and foretells the restoration of the Jews 
(17), their victory over their enemies, and their flourishing state 
in consequence. (18-2.) Archbishop Newcome considers this 
prophecy as fulfilled by the conquests of the Maccabees over the 
Edomites. Perhaps the last verse still lacks its complete accom- 
plishment. 

Jonah, b. c. between 856 and 784. This book consists of 
two parts, viz. : — 

Part I. Jonah's first mission to Nineveh, and his attempt to 
flee to Tarshish, and its frustration, together with his delivery 
from the stomach of the great fish which had swallowed him. 

Part II. His second mission, and its happy results to the Nine- 
vites, who repented (iii.); and the discontent of Jonah, who, 
dreading to be thought a false prophet, repined at the Divine 
mercy in sparing the Ninevites, whose destruction he seems to 
have expected, (iv.) 

Micah, b. c between 758 and 699. The seven chapters of 
Micah may be thus divided : — 

Part I. comprises the prophecies delivered in the reign of 
Jotham, king of Judah (with whom Pekah, king of Israel, was 
contemporary), in which the Divine judgments are denounced 
against Israel and Judah for their sins. (ii. 2-16.) 
= Part II. contains the predictions delivered in the reigns of 

1. What is said of Obadiah, Part I. ? 

2. Of Part II. ? 

3. What does Jonah, Part I. consist of? 

4. Part II. ? 

5. What does Micah, Part I. comprise ? 

6. Part II. ? 



PEOPHETICAL BOOKS. 249 

Ahaz, king of Judah (with whom his son, Hezekiah, was asso- 
ciated in the government during the latter part of his life), and 
of Pekah, king of Israel, who was also contemporary with him. 
(ii. — iv. 8.) 

Part III. includes the prophecies delivered by Micah during 
the reign of Hezekiah, king of Judah, the first six years of 
whose government were contemporary with the greatest part of 
the reign of Hoshea, the last king of Israel. The style of 
Micah is poetical, animated, and very concise. 

Nahum, b. c. between 720 and 698. This prophecy is a poem, 
which, opening with a sublime description of the justice and 
power of God, tempered with long suffering (i. 1-8) ; foretells 
the destruction of Sennacherib's forces, and the subversion of 
the Assyrian empire (9-12), together with the deliverance of 
Hezekiah, and the death of Sennacherib (13-15). The destruc- 
tion of Nineveh is minutely foretold, (ii., iii.) 

"In boldness, ardour, and sublimity," remarks Home, "Na- 
hum is superior to all the minor prophets. His language is 
pure ; and the exordium of his prophecy, which forms a regular 
and perfect poem, is not merely magnificent, it is truly majestic. 
The preparation for the destruction of Nineveh, and the descrip- 
tion of its downfall and desolation, are expressed in the most 
vivid colours, and with images that are truly pathetic and sub- 
lime." 

Habakkuk, b. c. between 612 and 598. This book consists 
of two parts, viz. : — 

Part I. The prophet complaining of the iniquity of the Jews, 
God announces the Babylonish captivity as a punishment, 
(i. 5-11.) The prophet expostulates on the punishment of the 
Jews by the agency of the Chaldeans (12-17, ii., 1) ; to which 
God replies that he will perform his promises (2-4) ; and he 
foretells the destruction of the Babylonish empire. (5-20.) 

Part II. contains the prayer or psalm of Habakkuk, in which 
he implores God to hasten the deliverance of his people (iii. 1-2), 

1. What does Micah, Part III. include? 

2. What does Nahum foretell ? 

3. What does Home say of Nahum ? 

4. What great city is prophesied of? 

5. What does Habakkuk, Part I. contain? 

6. Part II. ? 



250 LESSON XLIV. 

and recounts the works of God on their behalf (13-16) : whence 
he encourages himself and others to rely upon the divine prom- 
ises. (17-18.) 

Zephaniah, b. c. between 640 and 609. This prophecy, 
which consists of three chapters, maybe divided into four parts, 
viz. : — 

Part I. A denunciation against Judah for their idolatry, (i.) 

Part II. Repentance the only means of averting the Divine 
vengeance, (ii. 1-3.) 

Part III. Prophecies against the Philistines (ii. 4-7), Mo- 
abites, and Ammonites (8-11), Ethiopia (12), and Nineveh 
(13-15). 

Part IV. The captivity of the Jews by the Babylonians fore- 
told (iii. 1-7), together with their future restoration and the 
ultimate prosperous state of the church. (8-20.) 

Haggat, b. c. about 520 to 518. This book comprises three 
distinct prophecies or discourses, viz. : — 

Part I. contains a severe reproof of the people, especially of 
their governor and high priest, for their delay in rebuilding the 
temple, which was the cause of their afflictions, (i. 1-11.) The 
obedience of the governor and people, is next related. (12-15.) 

Part II. The prophet comforts the aged men by predicting 
that the glory of the second temple should be greater than the 
glory of the first (ii. 1-9) ; which was accomplished by Christ's 
presence ; and he then predicts a fruitful harvest as the reward 
for carrying on the building. 

Part III. Haggai foretells the setting up of Messiah's king- 
dom under the name of Zerubbabel. (ii. 20-23.) 

Zecjejariah, b. c. about 520 to 518, or later. This book con- 
sists of two parts, viz. : — 

Part I. relates to the events which were then taking place (in 
the second year of Darius, king of Persia), viz. : the restoration 
of the temple, interspersing predictions respecting the advent 
of the Messiah, (i. — vi.) 

1. What does Zephaniah, Part III. contain? 

2. Part IV.? 

3. What does Haggai, Part I. contain ? 

4. Part II. ? 

5. Part III. ? 

6. What does Zechariah, Part I. relate to ? 



PROPHETICAL BOOKS. 251 

Part II. Prophecies delivered in the fourth year of the reign 
of Darius : the coming of Christ, the war of the Eomans against 
the Jews, &c. (vii. — xiv.) 

Malachi, b. c. between 436 and 397. In this book we have 
four chapters, containing two distinct prophetic discourses, viz. : — ■ 

Part I. reminds the Jews of their blessings (i. 1-5), and re- 
proves them for their want of reverence, and their sins, for 
which Divine judgments are threatened. (6-14, ii. 1-17.) 

Part II. foretells the coming of Christ and John the Baptist ; 
rebukes the sins of the people, and predicts the reward of the 
good and the punishment of the wicked (iii., iv. 1-3); and 
concludes with an exhortation to the observance of the law 
until the appearance of the forerunner of a new dispensation. 

1. What does Zechariah, Part II. relate to? 

2. When was Malachi written ? 

3. What does Malachi, Part I. contain? 

4. Part II. ? 

5. Who closes the Old Testament ? 

6. If the first of these prophecies were fulfilled, what follows ? 



252 LESSON" XLV. 

LESSON XLV. 

Matthew. 

Matthew, called also Levi, the son of Alpheus, was one of 
the apostles of our Lord. He is supposed to have resided at 
Capernaum, where he was a publican, or collector of the public 
taxes, — an odious office among the Jews, who hated to pay 
tribute to a foreign ruler. After his calling, he made a feast, to 
which he invited our Saviour and his disciples, with whom, he 
says, " many publicans and sinners came and sat down." After 
Christ's ascension, Matthew continued at Jerusalem with the 
other apostles, and with them, on the day of Pentecost, received 
the gift of the Holy Ghost. Socrates, an ecclesiastical historian 
of the fifth century, states that when the apostles went abroad 
to preach to the Gentiles, Thomas took Parthia for his field ; 
Bartholomew, India ; and Matthew, Ethiopia. It is asserted 
that he was put to death at Naddabar, or ISTaddaver, a city of 
Ethiopia; but, on the other hand, Heracleon of the second 
century, as cited by Clement of Alexandria, numbers Matthew 
among the apostles who did not die by martyrdom. His Gospel 
was probably written in Greek, in Palestine, and between the 
years a. d. 40 and 50. Certainty in either of these matters is 
unattainable and unimportant. 

" It is no mere fancy to discover a certain relationship between 
St. Matthew's original occupation and his mode of arranging 
his materials. He had been a man of business, engaged in 
accounts ; and from such a one we might expect careful group- 
ing and orderly combination. Hence he appears sometimes to 
disregard exact chronlogical sequence: at least the order of 
events differs much in St. Matthew from the order of St. Mark 
and of St. Luke. He has gathered into groups the discourses 

1. Where is Matthew supposed to have lived? 

2. What was his occupation ? 

3. After his calling, what occurred? 

4. What does Socrates say of the apostles ? 

5. What does Heracleon say? 

6. When was Matthew's Gospel written? 



MATTHEW. 253 

of our Lord, and the attending circumstances. (Matt, y., vi., yii.) 
He lias put together a collection of miracles (yiii., ix.), and has 
arranged the parables with such consummate wisdom, that each 
in the place in which it is set, adds force and clearness to the 
rest, (xiii.) There are many particulars, too, untouched by the 
other evangelists, which are delivered with special effectiveness 
by St. Matthew, — the consolatory promise, for example, with 
which he concludes, (xxviii. 18-20.)" Ayre's Treasury of Bible 
Knowledge, 574. Among the events recorded by Matthew, but 
omitted by the other evangelists, are : The visit of the wise 
men ; our Saviour's flight into Egypt ; the slaughter of the infants 
by Herod ; the parable of the ten virgins ; the dream of Pilate's 
wife ; the resurrection of the bodies of many saints, and their 
appearing unto many after our Saviour's resurrection ; and the 
bribing of the Roman guard appointed to watch the sepulchre. 

The description of the last judgment (xxv.), which we find in 
Matthew only, is awfully impressive. 

Matthew comprises 28 chapters and 1071 verses, and, as divided 
by Home, consists of four parts : 

Part I. Infancy of Jesus Christ. 
Sect, I. The genealogy of Christ, (i. 1-17.) 
Sect. II. The birth of Christ, (i. 18-25.) 
Sect. III. The adoration of the Magi, and slaughter of the 

infants at Bethlehem and its vicinity, (ii.) 

Part II. Discourses and actions of John the Baptist, prepara- 
tory to our Saviour's commencing his public ministry, (iii., iv. 
1-11.) 
Sect. I. The preaching of John the Baptist, and the Baptism of 

Jesus Christ by him. (iii.) 
Sect. II. The temptation of Christ in the wilderness, (iv. 1-11.) 

Part III. Discourses and actions of Christ in Galilee, by which 
he domonstrated that he was the Messiah, (iv. 2 — xviii. 3.) 
Sect. I. Christ goes into Galilee, calls Peter, Andrew, James, 

and John, and performs various miraculous cures, (iv. 12-25.) 

1. What is said of his account of the miracles ? 

2. Of the parables? 

3. What events are recorded by him only ? 

4. What does Matthew, Part I. contain ? 

5. Part II.?' 

6. Part III.? 

22 



254 LESSON XLV. 

Sect. II. The sermon on the mount (v., vi., vii.), showing: 

I. Who only are truly happy (v. 1-12), and the duty of 
Christians to be exemplary (13-16). 

II. The design of Christ's coming, viz. : to ratify the Divine 
law (17-20), which had been much impaired by the traditions 
of the Pharisees : First, In respect of its extent : this is exem- 
plified in what concerns: 1. Murder (21-26) ; 2. Adultery (27- 
30); 3. Divorce (31,32); 4. Oaths (33-37); 5. Retaliation 
(37-42); 6. The Love of our neighbour (43-48). Second, In 
respect of motive : where the end is applause, the virtue is de- 
stroyed. This is exemplified: 1. Almsgiving (vi. 1-3); 2. in 
Prayer (4-15) ; 3. in Fasting (16-18). 

III. Heavenly mindedness enforced by various considerations, 
(vi. 19-34.) 

IV. Cautions against censoriousness in judging of others 
(vii. 1-5) ; admonitions to discretion in dispensing religious 
benefits (6) ; to assiduity in pursuing spiritual good (7-11); to 
humanity and equity in our behaviour to all (12) ; and to with- 
stand all sinful affections (13, 14); warnings against false teachers, 
who are commonly known by their actions (15-22) ; the wisdom 
of adding practice to knowledge, and the insignificance of the 
latter without the former (23-29). 

Sect. III. A narrative of several miracles performed by Christ, 
and of the call of Matthew, (viii., ix.) 

Sect. IV. Christ's charge to his twelve apostles, whom he sent 
forth to preach to the Jews, (x., xi. 1.) 

Sect. V. Relates the manner in which the discourses and actions 
of Jesus Christ were received by various descriptions of men, 
and the effect produced by his discourses and miracles, (xi. 2 
— xvi. 1-12.) 

Sect. VI. Discourses and actions of Christ immediately concern- 
ing his disciples, (xvi. 13. — xx. 1-16.) 
Part IV. Transactions relative to the passion and resurrection 

of Christ, (xx. 17. — xxviii.) 

1. What does Section II., Part II. contain? 

2. Section II., Part IV. ? 

3. Section III. ? 

4. Section IV. ? 

5. Section V. ? 

6. Section VI. ? 



MATTHEW. 255 

Sect. I. Discourses and miracle of Christ on his way to Jerusa- 
lem, (xx. 17-34.) 
Sect. II. The transactions at Jerusalem until his passion. 

I. On Sunday, Christ makes his triumphal entry into Jerusa- 
lem, where he expels the money-changers and other traders 
from the temple, (xxi. 1-17.) 

II. On Monday, the barren fig-tree withered, (xxi. 18-22.) 

III. On Tuesday: 

(a.) In the temple: the chief priests and elders confuted: 
1. By a question concerning John's baptism, (xxi. 23-27.) 2. 
By the parable of the two sons (28-32), and of the labourers 
in the vineyard (33-34) ; for which they seek to lay hands 
on him (45, 46). The parable of the marriage feast, (xxii. 
1-14. ) Christ confutes the Pharisees and Sadducees by showing : 
1. The lawfulness of paying tribute (xxii. 15-22) ; 2. Proving 
the resurrection (23-33); 3. The great commandment (34-40) ; 
and silences the Pharisees (41-46), — against whom he denounces 
eight woes for their hypocrisy (xxiii. 1-36). His lamentation 
over Jerusalem. (37-39.) 

(b.) Out of the temple : Christ's prophetic discourse concern- 
ing the destruction of Jerusalem, and the end of the world 
(xxiv) ; the parable of the ten virgins, and of the talents, and 
the last judgment (xxv.). 

IV. On Wednesday : Christ forewarns his disciples of his ap- 
proaching crucifixion : the chief priests consult to apprehend 
him. (xxvi. 3-5.) A woman anoints Christ at Bethany (6-13). 

V. On Thursday, Judas covenants to betray him (14-16) ; the 
Passover prepared (17—19). 

VI. On the Passover-day, that is, from Thursday evening to 
Friday evening : 

(a.) In the evening Christ eats the Passover (xxvi. 20-25), 
and institutes the sacrament of the Lord's Supper (26-29). 

(b.) Towards night: 1. Christ, foretells the cowardice of the 
the apostles (xxvi. 33-35) ; 2. is in an agony (36-46) ; 3. is 

1. What does Part IV., Section I. contain? 

2. Section II., No. I. ? 

3. Section II., No. II. ? 

4. Section II., No. III.? 

5. Section II., No. IV., V.? 
6: Section II., No. VI.? 



256 LESSON XLV. 

apprehended, reproves Peter and the multitude, and is for- 
saken by all (47-56). 

(c.) During the night: 1. Christ is led to Caiaphas, falsely- 
accused, condemned, and derided. (57-68.) 2. Peter's denial 
of Christ, and his repentance. (69-75.) 

(d.) On Friday morning: 1. Jesus being delivered to Pilate, 
Judas commits suicide (xxvii. 1-10). 2. Transactions before 
Pilate (11-26). 3. Christ is mocked and led forth (27-32). 

(e.) Transactions of the third hour. The vinegar and gall; the 
crucifixion; Christ's garments divided; the inscription on the 
cross; the two robbers; blasphemies of the Jews, (xxvii. 33-44.) 

(/.) From the sixth to the ninth hour. The darkness over 
the land; Christ's last agony and death; its concomitant events, 
(xxvii.— 45-56.) 

(g.) Between the ninth hour and sunset. Christ is interred by 
Joseph of Arimathea. (xxvii. 37-61.) 
Sect. III. The transactions on the Sabbath of Passover-week. 

The sepulchre of Christ secured, (xxvii. 62-66.) 
Sect. IV. Transactions after Christ's resurrection; chiefly on 

Sunday. 

I. Christ's resurrection testified, first, to the women by an 
angel (xxviii. 1-8), and afterwards by Christ himself (9, 10). 

II. The resurrection denied by his adversaries (xxviii. 11-15), 
but proved to the apostles (16-20). 

" Saint Matthew has chosen, out of the materials before him, 
such parts of our blessed Saviour's history and discourses as 
were best suited to the purpose of awaking them [the Jews] to 
a sense of their sins ; of abating their self-conceit, and over- 
weening hopes ; of rectifying their errors ; correcting their pre- 
judices; and exalting and purifying their minds. After 
a short account, more particularly requisite in the first writer 
of a Gospel, of the genealogy and miraculous birth of Christ, 
and a few circumstances relating to his infancy, he proceeds 
to describe his forerunner, John the Baptist, who preached 

1. What does division (c) contain? 

2. Division (<£)? 

3. Division (c)? 

4. Division (/)? 

5. Division [g)2 

6. Section III., IV.? 



MATTHEW. 257 

the necessity of repentance to the race of Abraham and chil- 
dren of the circumcision ; and by his testimony prepares us to 
expect one mightier than he : mightier as a prophet in deed and 
word, and above the sphere of a prophet ; mighty to sanctify 
by his spirit; to pardon, reward, and punish by his sovereignty. 
Then the spiritual nature of his kingdom, the pure and perfect 
laws by which it is administered, and the necessity of vital and 
universal obedience to them, are set before us in various dis- 
courses, beginning with the sermon on the mount, to which St. 
Matthew hastens, as with a rapid pace, to lead his hearers. 
And that the holy light shining on his mind by the word and 
life of Christ, and quickening the heart by his spirit, might be 
seconded in its operations by the powers of hope and fear, the 
twenty-fifth chapter of this Gospel, . . . exhibits him enforcing 
his precepts, and adding a sanction to his laws, by that noble 
and awful descriptionof his future appearance in glory, and the 
gathering of all nations before him to judgment." Dr. Townson. 
" As the sacred writers, especially the evangelists, have many 
qualities in common, so there is something in every one of them, 
which, if attended to, will be found to distinguish him from the 
rest. That which principally distinguishes St. Matthew is the 
distinctness and particularity with which he has related many 
of our Lord's discourses and moral instructions. Of these, his 
sermon on the mount, his charge to the apostles, his illustra- 
tion of the nature of his kingdom, and his prophecy on Mount 
Olivet, are examples. He has also wonderfully united simpli- 
city and energy in relating the replies of his Master to the cavils 
of his adversaries. Being early called to the apostleship, he was 
an eye-witness of most of the things which he relates; and, 
though I do not think it was the scope of any of these historians 
to adjust their narratives to the precise order of time wherein the 
event happened, there are some circumstances which incline me 
to think that St. Matthew has approached at least as near that 
order as any of them." Dr. Campbell. 

1. What did John the Baptist preach ? 

2. What is said of his testimony? 

3. What of the kingdom and laws of Christ? 

4. What of Matthew, chapter xxv 

5. What of the sacred writers ? 

6. W T hat distinguishes Matthew ? 

R 22* 



258 LESSON XLVI. 

LESSON XLVI. 

Mark. 

Mark was not, like Matthew and John, an apostle of Jesus 
Christ, but he had the advantage of the friendship and know- 
ledge of Peter, who (1 Pet. v. 13) calls him his son, — probably 
from having been the means of his conversion. Mark was sis- 
ter's son to Barnabas (Col. iv. 10) and the son of Mary, a woman 
of Jerusalem, at whose house was held at least one notable 
prayer-meeting (Acts xii. 12). His Hebrew name was John, 
and Michaelis supposes that he adopted the surname of Mark 
when he left Judea to preach the Gospel in foreign countries, 
according to the custom of the Jews to adopt a name more 
familiar to the Gentiles whom they visited, than their Hebrew 
appellations. After Peter's deliverance (Acts xii. 11, 12), 
Mark went from Jerusalem with Paul and Barnabas, and soon 
after accompanied them to other countries as their minister 
(Acts xiii. 5) ; but, declining to attend them through their 
whole progress, he returned to Jerusalem, and kept up an inter- 
course with Peter and the other apostles. Afterwards, however, 
when Paul and Barnabas settled at Antioch, on the termination 
of their journey, Ave find Mark with them, and disposed to ac- 
company them in their future journeys. At this time he went 
with Barnabas to Cyprus (Acts xv. 37-39) ; and subsequently 
accompanied Timothy to Eome, at the desire of Paul (2 Tim. 
iv. 11), during his confinement in that city ; whence Mark sent 
his salutations to Philemon (24) and to the church at Colosse. 
(Col. iv. 10.) "From Eusebius, Epiphanius, and Jerome," con- 
tinues Home, "we learn that Mark, after he had written his 
Gospel, went to Egypt, and, having planted a church at Alex- 
andria, Jerome states that he died and was buried there, in the 

1. Was Mark an apostle? 

2. What relation was he to Barnabas ? 

3. What does Michaelis suppose? 

4. What occurred after Peter's deliverance ? 

5. Whom did he accompany to Eome? 

6. What does Jerome say of Mark? 



MARK. 259 

eighth year of the reign of Nero. Baronius, Cave, Wetstein, 
and other writers, affirm that St. Mark suffered martyrdom; but 
this is not mentioned by Eusebius or any other ancient writer, 
and is contradicted by Jerome, whose expressions seem to imply 
that he died a natural death. .... Saint Peter having pub- 
licly preached the Christian religion, .... many who were 
present entreated Mark, as he had for a long time been that 
apostle's companion, and had a clear understanding of what 
Peter had delivered, that he would commit the particulars to 
writing. Accordingly, when Mark had finished his Gospel, he 
delivered it to the persons who made this request. Such is the 
unanimous testimony of ancient writers, which is farther con- 
firmed by internal evidence, derived from the Gospel itself. 
Thus the great humility of Peter is conspicuous in every part 
of it, where any thing is related or might be related of him : 
his weaknesses and fall being fully exposed to view, while the 
things which redound to his honour are either slightly touched 
or wholly concealed. And, with regard to Christ, scarcely any 
action that was done, or word spoken by him, is mentioned at 
which this apostle was not present ; and with such minuteness 
of circumstance as shows that the person who dictated the 
Gospel had been an eye-witness of the transactions recorded in 

it That this Gospel was designed principally for Gentile 

believers, (though we know that there were some Jewish con- 
verts in the Church at Rome,) is further evident from the ex- 
planations introduced by the evangelist, which would have been 
unnecessary if he had written for Hebrew Christians, exclu- 
sively. Thus, the first time the Jordan is mentioned, the ap- 
pellation 'river' is added to the name. (Mark i, 5.) Again, as 
the Romans could not understand the Jewish phrase of 'defiled 
or common hands,' the evangelist adds the parenthetical expla- 
nation of ' that is, unwashen.' (vii. 2.) When he uses the word 
corban, he subjoins the interpretation, 'that is, a gift' (vii. 11) ; 
and instead of the word mammon, he uses the common term 

1. What do Baronius and others say ? 

2. What was Mark entreated to do? 

3. Who dictated the Gospel of Mark ? 

4. What proof of Peter's humility do we find in it? 

5. For whom was Mark's Gospel chiefly designed ? 

6. What proofs are there of this ? 



260 LESSON" XLVI. 

X$??{MiTa, 'riches.' Again, the word Gehenna, which in our version 
is translated 'hell' (ix. 43), originally signified the valley of 
Hinnom, where infants had been sacrificed to Moloch, and where 
a continued fire was afterwards maintained to consume the filth 
of Jerusalem. As this word could not have been understood 
by a foreigner, the evangelist adds the words 'unquenchable fire/ 
by way of explanation. These particulars corroborate the his- 
torical evidence, above cited, that St. Mark designed his Gospel 
for the use of Gentile Christians." Dr. Campbell's Pref. to 
Mark : Home's Introduction. 

From the last-named authority, to which we are frequently 
indebted for such aid, we append a summary. 

Mark consists of sixteen chapters, which may be thus divided: 
Part I. The transactions from the baptism of Christ to his 
entering on the more public part of his ministry, (i. 1-13.) 

Part II. The discourses and actions of Jesus Christ to his 
going up to Jerusalem to the fourth and last Passover, (i. 14 — x.) 
Sect. I. The transactions between the first and second Passovers. 

(i. 14, 15. ii. 1-22.) 
Sect. II. The transactions between the second and third Pass- 
overs, (ii. 23-28. iii.— vi.) 
Sect. III. The transactions of the third Passover to Christ's 
going up to Jerusalem to the fourth Passover, (vii. — x.) 
Part III. The passion, death, and resurrection of Christ, (xi. 
— xiv.) 
Sect. I. Sunday : Christ's triumphal entry into Jerusalem, (xi. 

1-11.) 
Sect. II. The transactions on the second day, or Monday, (xi. 

12-18.) 
Sect. III. The transactions on the third day, or Tuesday : 

1. In the morning, (xi. 20-23., xii.) 

2. In the evening, (xiii.) 

Sect. IV. The transactions of the fourth day, or Wednesday, 
(xiv. 1-9.) 



1. What does Mark, Part I. contain? 

2. Part II., Section I.? 

3. Part II., Section II. ? 

4. Part IL, Section III? 

5. Part III., Section L, II.? 

6. Part III, Section III., IV. ? 



MARK. 261 

Sect. V. The transactions of the fifth day, or Thursday, (xiv. 

10-16.) 
Sect. VI. The transactions of the Passover-day, that is, from 
Thursday evening to Friday evening ; including the institu- 
tion of the Lord's supper, Christ's agony in the garden, his 
being betrayed by Judas, his trial, crucifixion, and burial. 
(xiv. 17-22. xv.) 
Sect. VII. The transactions after the resurrection of Christ, (xvi.) 
Home abridges from Koppe and Michaelis some valuable 
observations, of which we copy the following : 

"The assertion that Mark abridged the Gospel of Matthew, 
contradicts the unanimous voice of antiquity, which states that 
Mark wrote his Gospel under the inspection and dictation of 
Peter; and although there is a coincidence between these two 
evangelists, yet it does not thence necessarily follow that he 
abridged the Gospel of Matthew. For, in the first place, he 
frequently deviates from Matthew in the order of time, or the 
arrangement of his facts [Koppe has given thirteen instances,] 
and likewise adds many things of which Matthew has taken no 
notice whatever. [Koppe has given twenty-three instances.] 
Now as Matthew was an apostle, and eye-witness of the facts 
which he related, Mark could not have desired better authority: 
if, therefore, he had Saint Matthew's Gospel before him when he 
wrote his own, he would scarcely have adopted a different ar- 
rangement, or have inserted facts which he could not have found 

in his original author Lastly, Saint Mark's imperfect 

description of Christ's transactions with the apostles after his 
resurrection, affords the strongest proof that he was totally un- 
acquainted with the contents of Saint Matthew's Gospel. The 
latter evangelist has given us a very cicumstantial description 
of Christ's conversation with his apostles on a mountain in 
Galilee: yet the former, though he had before related Christ's 
promise that he would go before them into Galilee, has, in the 
last chapter of his Gospel, no account whatever of Christ's ap- 

1. What does Mark, Part III., Section V., contain? 

2. Part III., Section VI. ? 

3. Part III., Section VII.? 

4. Does Mark contain facts not in Matthew ? 

5. Of what does Matthew give a fuller account? 

6. Why is it unlikely that Mark had read Matthew's Gospel? 



232 LESSON XLVI. 

pearance in Galilee. Now, if he had read Saint Matthew's 
Gospel, this important event could not have been unknown to 
him, and consequently he would not have neglected to record 

it Simplicity and conciseness are the characteristics of 

Saint Mark's Gospel, which, considering the copiousness and 
majesty of its subject, — the variety of great actions it relates, 
and the surprising circumstances that attended them, together 
with the numerous aud important doctrines and precepts which 
it contains, — is the shortest and clearest, the most marvellous 
and, at the same time, the most satisfactory history in the whole 
world." "It may be necessary," says Dr. Clarke, "to state the 
things omitted by Mark in the beginning of his Gospel, which 
are mentioned by Matthew and Luke: 1. The Preface found in 
Luke and_ John, chap. i. 2. The conception of Elizabeth, Luke i. 
5-25. 3. The salutation of Mary, Luke i. 26-38. 4. Mary's 
visit to Elizabeth, Luke i. 39-56. 5. John Baptist's birth, 
Luke i. 57-79. 6. The angel's appearance to Joseph, Matt. i. 
18-25. 7. The birth of Christ, Matt. i. 25, Luke ii. 1-7. 8. 
The genealogy of Christ, Matt. i. 1-17, Luke iii. 1-76. 9. The 
appearance of the angel to the shepherds, Luke ii. 8-20. 10. 
The circumcision of Christ, Matt. i. 25, Luke ii. 21. 11. The 
presentation of Christ in the temple, Luke ii. 22-38. 12. The 
coming of the Magi, Matt. ii. 1-12. 13. The flight into Egypt, 
Matt. ii. 13-15. 14. Herod's murder of the innocents, Matt. ii. 
16-18. 15. The return of the holy family from Egypt, Matt. ii. 
19-23, Luke ii. 39. 16. Christ s journey to Jerusalem, when 
twelve years of age, Luke ii. 40-48. From the particulars enu- 
merated here, it appears that the things omitted by Mark are, 
also, omitted by John, except the Preface ; and that St. Luke is 
the most circumstantial." Preface to Mark. 

1. What are the characteristics of Mark's Gospel? 

2. What is said of its subject? 

3. What of the actions it relates ? 

4. What of its doctrines and precepts? 

5. What kind of history is it? 

6. What are recited at the close of this chapter ? 



LUKE. 263 



LESSON XLYII. 

Luke. 

It is supposed that Luke was descended from Gentile parents, 
and in his youth had embraced Judaism, from which he was 
converted to Christianity. The Hebraic-Greek style of writ- 
ing, and the accurate knowledge of Jewish doctrines, ceremo- 
nies, and usages, which characterize him in his Gospel and in 
the Acts of the Apostles, evince the author to have been a Jew; 
whilst his Greek name and his intimate knowledge of the 
Greek language, are thought to be sufficient proof that he was 
of Grecian birth and education. His Gospel, which consists of 
twenty-four chapters, has been divided into five classes :— 

Class I. Birth of. Christ, with the circumstances that pre- 
ceded, attended, and followed it. (i., ii. 1-40.) 

Class II. Christ's infancy and youth, (ii. 41-52.) 

Class III. Preaching of John, and baptism and genealogy of 
Christ, (iii.) 

Class IV. Discourses, miracles, and actions of Christ during 
his ministry, (iv. — ix. 50.) 
Sect. I. Christ's temptation, (iv. 1-13.) 
Sect. II. Transactions between the first and second Passovers, 

a. d. 30, 31. 

I. Christ teaches at Nazareth, where the people seek to kill 
him. (v. 14-30.) 

II. Performs miracles and teaches at Capernaum and other 
places, (iv. 31-44.) 

III. The call of Peter, Andrew, James, and John; and the 
miraculous draught of fishes, (v. 1-11.) Heals a leper and a 
paralytic, (v. 12-26.) 

IV. Calls Matthew, (v. 27-32.) 

1. From whom is Luke supposed to have descended? 

2. Where is he supposed to have become a Jew? 

3. What is said of his style? 

4. Of what birth and education does he appear to have been? 

5. How many chapters has his Gospel? 

6 Into how many classes has it been divided? 



264 LESSON XLVII. 

V. Shows why his disciples do not fast. v. 33-39.) 
Sect. III. Transactions from the second Passover to a little be- 
fore the third Passover, A. D. 31, 32. 

I. Justifies plucking corn, and heals a withered hand. (vi. 1-11.) 

II. Ordains the twelve apostles, (vi. 12-16.) 

III. Repeats a portion of his sermon on the mount, given in 
full in Matt, v., vi., vii. 

IV. Heals the centurion's servant, and raises the widow's son 
at Nain. (vii. 1-17.) 

V. Answers John the Baptist's disciples, and describes John. 
(vii. 18-35.) 

VI. Dines with Simon, and permits a woman to anoint his 
feet. (vii. 36-50.) 

VII. Preaches in Galilee (viii. 1-3), where he delivers the 
parable of the sower (4-15). 

VIII. Speaks of his disciples as the lights of the world, (16- 
18), and declares who are his mother and brethren (19-21). 

IX. Stills a tempest (viii. 22-25), and expels demons (26-39). 

X. Cures an issue of blood, and raises Jairus's daughter, 
(viii. 40-56.) 

XI. Sends the apostles to preach, (ix. 1-6.) Herod wishes to 
see Jesus. (7-9.) 

XII. Feeds five thousand men (10-17) ; opinions respecting 
him (18-22) ; cross-bearing (23-27). 

XIII. Transfigured on a mountain. (28-36.) 

XIV. Casts a devil out of a child. (37-42.) 

XV. Predicts his sufferings and death (44, 45) ; teaches hu- 
mility (56-48), and toleration (49, 50). 

Class V. Christ's last journey to Jerusalem ; his passion, death, 
resurrection, and ascension, (ix. 51-62, x. — xxiv.) 
Sect. I. Transactions from his leaving Galilee for Jerusalem to 

keep the feast of tabernacles, to his departure after the feast. 

I. Samaritans refuse to receive Christ, (ix. 51-53.) He teaches 
forgiveness (54-56) and self-denial (57-62). 

1. What does Section III., No. I. contain? 

2. Section JIT., No. II. ? 

3. Section III., No. III.? 

4. Section III., No. IV. ? 

5. Section III., No. V.? 

6. Class V. ? 



LUKE. 265 

II. Sends the seventy disciples to preach, (x. 1-6.) 
Sect. II. Transactions between Christ's departure from Jerusa- 
lem after the feast of tabernacles, A. d. 32, and his return 
thither to the feast of the dedication, in the same year. 

I. Return of the seventy disciples, (x. 17-24.) 

II. "Who is my neighbour." (27-37.) 

III. Jesus with Martha and Mary. (38-42.) 

IV. Teaches his disciples the form and the spirit of prayer, 
(xi. 1-13.) 

V. Casts out a dumb devil (14) ; confutes gainsayers (15-23) ; 
enforces vigilance (24-26); and shows who are the blessed 
(27, 28). 

VI. Answers those who sought a sign. (xi. 29-36.) 

VII. Eebukes the scribes, Pharisees, and lawyers. (37-54.) 

VIII. Warns his disciples, first, to avoid hypocrisy (xii. 1-3) ; 
and, secondly, not to neglect their duty to God for fear of man 
(4-12). 

IX. Cautions against covetousness, and urges solicitude for 
spiritual welfare, (xii. 13-34.) 

X. Exhorts to the vigilant discharge of duty. (xii. 35-48.) 

XI. Calls attention to the signs of the times (xii. 54-56), and 
shows the wisdom of repentance (57-59). 

XII. Shows the danger of delay (xiii. 1-5) by the parable of 
the barren fig-tree (6-9). 

XIII. Cures an infirm woman on the Sabbath (xiii. 10-17), 
and delivers the parables of the mustard-seed and the leaven 
(18-21). 

XIV. Travels towards Jerusalem to keep the feast of dedi- 
cation (xiii. 22) ; warns against procrastination (23-30); predicts 
his death (31-33) ; and mourns the fate of Jerusalem (34, 35. 
Sect. III. Transactions after Christ's departure from Jerusalem, 

and before his return thither to keep the last Passover,A.D.32,33. 
I. Christ heals a man of the dropsy, on the Sabbath (xlv. 1-6), 
and teaches humility and charity (7-14). 

1. What does Section II., No. IV. contain? 

2. Section II., No. V. ? 

3. Section II., No. VIII. ? 

4. Section II., No. XII? 

5. Section II., No. XIII.? 

6. Section III.? 

23 



266 LESSON XLVII. 

II. Parable of the great supper, (xiv. 15-24.) 

III. Christian discipleship. (xiv. 25-35.) 

IV. Parable of the lost sheep (xv. 1-7), of the lost piece 
of silver (8-10), and of the prodigal son (11-32). 

V. Parable of the unjust steward, (xvi. 1-13.) 

VI. Keproves the Pharisees, (xvi. 14-18. ) 

VII. Parable of the rich man and Lazarus, (xvi. 19-31.) 

VIII. Offences to be avoided (xvii. 1-2) ; trespasses to be for- 
given (3,4) ; faith to be increased (5, 6) ; duties to be discharged 
(7-10). 

IX. On his last journey to Jerusalem, Christ cures ten lepers 
(xvii. 11-19), and discourses concerning his second coming (20-37). 

X. The importunate widow, (xviii. 1-8.) 

XI. Parable of the Pharisee and the publican, (xviii. 9-14.) 

XII. Infants brought to Christ (xviii. 15-17) ; conversation 
with a rich young ruler (18-30). 

XIII. Christ again foretells his death (xviii. 31-34); and 
cures a blind man near Jericho (35-43). 

XIV. Conversion of Zaccheus. (xix. 1-10.) 

XV. Parable of the noblemen and the pounds, (xix. 11-27.) 
Sect. IV. The transactions at Jerusalem until the passion of Christ. 

I. On Sunday, Christ makes his triumphal entry into Jerusa- 
lem, weeps over the city, and expels the traders from the temple. 
(xix. 29-46.) 

II. On Monday, Christ teaches in the temple, (xix. 47, 48.) 

III. On Tuesday. 

(a.) In the day-time and in the temple, Christ confutes the 
chief priests, scribes, and elders : 1. By a question concerning the 
baptism of John (xx. 1-7) ; 2. By the parable of the labourers 
in the vineyard (9-19) ; 3. By showing the lawfulness of paying 
tribute to Caesar (20-26). The Sadducees confuted and the 
resurrection proved. (27-40.) The scribes confounded, and the 
disciples of Christ warned not to follow their example. (41-47.) 
The widow's mite. (xxi. 1-4.) 

1. What does Section III., No. IV. contain 

2. Section III., No. VIII. ? 

3. Section III., No. IX. ? 

4. Section III., No. XII.? 

5. Section IV., No. I. ? 

6. Section IV, No. III. {a) ? 



LUKE. 267 

{b.) In the evening, and principally on the Mount of Olives, 
Christ discourses concerning the destruction of the temple, and 
of the. last judgment (xxi. 5-28) ; delivers another parable of 
the fig-tree (29-33); and enforces the duty of watchfulness 
(34-38). 

IV. On Wednesday, the chief priests consult to kill Christ 
(xxii. 1, 2.) 

V. On Thursday, Judas convenants to betray Christ (xxii. 
4-6); and Christ sends two disciples to prepare the Passover (7-13). 

VI. On the Passover-day, that is from Thursday evening to 
Friday evening: 

(a.) In the evening Christ eats tHe Passover; institutes the 
sacrament of the Lord's Supper; discourses on humility, and 
foretells his being betrayed by Judas, his abandonment oy his 
disciples, and Peter's denial of him. (xxii. 14-38.) 

(6.) Towards night, after eating the Passover, Jesus goes to 
the Mount of Olives, where, after his agony, he is apprehended, 
(xxii. 39-53.) 

(c.) During the night, Christ, having been conducted to the 
high priest's house (whither Peter followed and denied him), is 
derided, (xxii. 54-65.) 

(d. At day-break, on Friday morning, Christ is tried before 
the Sanhedrim (xxii. 65-71) ; from whose tribunal, 

(e,) On Friday morning: 1. He is delivered first to Pilate 
(xxiii. 1-7), who sends him to Herod (8-12) ; by whom he is 
again sent to Pilate, and is by him condemned to be crucified 
(13-25); Christ's discourse to the women of Jerusalem as he 
was led forth to be crucified (26-31). 

(/.) Transactions of the third hour: 1. The crucifixion; 2. 
Christ's garments divided; the inscription on the cross: 3. 
Christ's address to the penitent robber, (xxiii. 32-43.) 

(g.) From the six to the ninth hour: 1. The preternatural 
darkness ; 2. rending of the veil ; 3. death of Christ, and its 
concomitant circumstances, (xxiii. 44-49.) 

1. What does Section IV., No. III. {b) ? 

2. Section IV., No. IV. ? 

3. Section IV., No. V.? 

4. Section IV., No. VI. (e) ? 

5. Section IV., No. VI. (/)? 

6. Section IV., No. VI. (g)t 



268 LESSON XLVII. 

(h.) Between the ninth hour and sunset, Christ is interred by 
Joseph of Arimathea. (xxiii. 50-56.) 
Sect. V. Transactions after Christ's resurrection, on Sunday. 

I. Christ's resurrection testified to the women by the angel, 
(xxiv. 1-12.) 

II. Christ appears to two disciples on their way to Einmaus, 
and also to Peter, (xxiv. (13-35.) 

III. Christ's appearance to the apostles, and his instructions 
to them. (xxiv. 36-49.) 

Sect. VI. The ascension of Christ, (xxiv. 50-52.) 

" If Saint Paul had not informed us (Col. iv. 14) that Saint 
Luke was by profession a physician, and consequently a man of 
letters, his writings would have sufficiently evinced that he had 
had a liberal education ; for, although, his Gospel presents as 
many Hebraisms perhaps as any of the sacred writings, yet his 
language contains more numerous Grsecisms than that of any 
other writer of the New Testament. The style of this evan- 
gelist is pure, copious, and flowing ; and bears a considerable re- 
semblance to that of his great master, Saint Paul. Many of his 
words and expressions are exactly parallel to those which are 
to be found in the best classic authors ; and several eminent 
critics have long since pointed out the singular skill and pro- 
priety with which Saint Luke has named and described the 
various diseases which he had occasion to notice. As an instance 
of his copiousness, Dr. Campbell has remarked that each of the 
evangelists has a number of words which are used by none of 
the rest ; but in Saint Luke's Gospel the number of such words, 
as are used in none of the other Gospels, is greater than that of 
the peculiar words found in all the three Gospels put together ; 
and that the terms peculiar to Luke are, for the most part, long 
and compound words. There is also more of composition in his 
sentences than is found in the other three Gospels, and conse- 
quently less simplicity." Home's Introduction, IV., Part II. , 
Ch. ii., Sect. v. 

1. What does Section IV., No. VI. {h) contain ? 

2. Section V., No. I. ? 

3. Section V., No. IT.? 

4. Section V., No. III.? 

5. Section VI.? 

6. What proof have we that Luke was educated ? 



john. 269 



LESSON XLYHI. 

John. 

John was the son of Zebedee, a fisherman of the town of 
Bethsaida, on the Sea of Galilee, and the younger brother of 
James the elder. His mother's name was Salome. It is sup- 
posed from his account of the disciples of John the Baptist 
becoming followers of Christ, that he was one of the two (i. 35- 
40), but of this there is no certainty. According to Lampe, 
there are three degrees in the call of John, viz. : 1. His call to 
discipleship (John i. 37-42) : after which he continued for a 
short time to follow his business ; 2. his call to be one of the 
immediate companions of Christ (Matt. iv. 21, 22) ; and, 3. his 
call to the apostleship, when the surname of Boanerges was given 
to him and his brother (Mark iii. 17). He is supposed to have 
been the youngest of the twelve; — but this is mere conjecture. 
He was certainly admitted to intimate intercourse with the 
Saviour; and is described as the disciple whom Jesus loved. 
(John xiii. 23, xix. 26.) He was an eye-witness, in company 
with Peter and James only, to the resurrection of Jairus's 
daughter to life (Luke viii. 51), to Christ's transfiguration (Luke 
ix. 28), and to his agony in the garden (Mark xiv. 33). It is 
observable that of these proofs of preference he himself gives 
us no account. He was present at the crucifixion, — though we 
have no right to say, as some do, that he was the only one of 
the apostles present at that awful event ; — and received the mother 
of Jesus as a precious legacy from her dying Son. (John xix. 
26, 27.) He had several interviews with Christ after his resur- 
rection ; and our Saviour is supposed to have intimated John's 
continuance upon earth until after the destruction of Jerusalem 
(John xxi. 22) : but the text appealed to does not warrant this 

1. Who were John's parents ? 

2. Was he a disciple of John the Baptist? 

3. Mention the supposed three degrees in his call? 

4. What is said of his intimacy with Christ? 

5. At what were Peter, James, and John, present? 

6. How do we know that he was at the crucifixion ? 

23* 



270 LESSON XLVIII. 

interpretation. After the ascension of Christ, and the effusion 
of the Holy Spirit on the day of Pentecost, John became one 
of the chief apostles of the circumcision, and exercised his 
ministry in Jerusalem and its vicinity, as narrated in the Acts 
of the Apostles, (ii. 1-11, iii., iv. 1-22, and viii. 526.) He was 
present at the council held in Jerusalem about A. D. 49 or 50. 
Ecclesiastical history informs us that after the death of Mary, 
the mother of Jesus, John proceeded to Asia Minor, where he 
founded and presided over seven churches in as many cities, but 
resided chiefly at Ephesus. Thence he was, probably, towards 
the close of Domitian's reign, banished to the Isle of Patmos, 
where he wrote his Revelation. (Rev. i. 9.) On his liberation 
from exile, by the accession of Nerva to the imperial throne, 
John returned to Ephesus, where he wrote his Gospel and Epis- 
tles, and died in the hundredth year of his age, about the year 
of Christ 100, in the third year of the reign of the emperor Trajan, 
and about thirty years after the destruction of Jerusalem. John's 
Gospel is supposed to have been written about the year 97, or three 
years before the evangelist's death. It has been divided into 
three parts : 

Part I., i. 1-18, contains doctrines laid down in opposition to 
those of Cerinthus and other heretics, who denied the Divinity 
of Christ, — which truth John asserts in the most unqualified terms. 
Part II., 1-19, — xx. 29, comprises the proofs of those doctrines 
which are declared in Part II., and narrates many of the dis- 
courses, miracles, and other actions of Christ. 
Sect. I. John the Baptist confesses his inferiority to Christ, and 
refers his own disciples to him, who acknowledge his Messiah- 
ship, and are confirmed in their faith by the miracle of water 
converted into wine. (i. 19 — ii. 11.) 
Sect. II. Jesus conducts himself at Jerusalem as the lord of the 
temple (ii. 12-25) ; and, in a discourse with Nicodemus, shows 
the design of his coming into the world, and the necessity of 
believing in him (iii. 1-21). 

1. Where did John exercise his ministry? 

2. Where did he go after the death of Mary ? 

3. To what place was he banished? 

4. When is he supposed to have died ? 

5. What does John, Part I. contain ? 
6 Part II.? 



JOHN. 271 

Sect. III. Additional testimony of John the Bapxist. (iii. 22-36.) 

Sect. IV. Jesus visits the Samaritans, declares himself to be the 
hrist, and teaches, (iv. 1-42.) 

Sect. V. Cures a nobleman- s son. (iv. 43-54.) 

Sect. VI. Cures an impotent man, and teaches, (v. 1-47.) 

Sect. VII. Feeds five thousand (vi. 1-14); walks on the sea (15- 
21) ; and teaches (22-71). 

Sect. VIII. Opinions respecting Jesus, who declares his mission, 
and promises the Spirit, (vii. 1-53.) 

Sect. IX. He declares himself to be the light of the world ; 
reproves those who reject him; and exhorts his hearers to 
repentance, (viii. 12-59.) 

Sect. X. Cures a man blind from his birth, (ix. 1-41.) 

Sect. XI. Proclaims himself as the door of the sheepfold and the 
good shepherd, and appeals to his works as evidence of the 
authority of his mission, (x. 1-42.) 

Sect. XII. Resurrection of Lazarus, and enmity of the Phari- 
sees, (xi. 1-57.) 

Sect. XIII. Jesus sups with Mary, Martha, and Lazarus, and 
his head is anointed by Mary (xii. 1-8) ; is visited by many 
(xii. 9-11). 

Sect. XIV. Jesus enters Jerusalem in triumph (xii. 12-19) ; is 
applied toby the Greeks (20-22) ; predicts his death, and is 
testified to by a voice from heaven (23-36) ; exhorts the peo- 
ple (37-50). 

Sect. XV. Washes his disciples' feet (xiii. 1-17) ; foretells the 
treachery of Judas, and the denial of Peter (18-38). 

Sect. XVI. Enforces upon his disciples the necessity of an in- 
timate union with him, promises the aid of the Comforter, and 
joy in their tribulations, (xiv. — xvi.) 

Sect. XVII. Prays for his disciples, (xvii.) 

Sect. XVIII. Christ's apprehension and trials before the Sanhe- 
drim and Pilate (xviii., xix. 1-16 ■ his crucifixion (17-42) 



1. What does Part IL, Sections III., IV. contain? 

2. Part IL. Sections VIII., IX? 

3. Part IL, Sections X., XL ? 

4. Part IL, Sections XIIL, XIV.? 

5. Part IL, Sections XV., XVI. ? 

6. Part IL, Sections XVIL, XVIII. ? 



272 LESSON XLVIII. 

and resurrection, and appearances to the women and his dis- 
ciples (xx. 1-29). 

I. Christ arrested in the garden of Gethsemane. (xviii. 1-11.) 

II. His mock trial before the high priests in the house of 
Caiaphas, and Peter's denial of him there, (xviii. 12-27.) 

III. The accusation of Christ before Pilate ; who, having in 
vain attempted to rescue from the envy of the Jews, scourges, 
him and delivered him to be crucified, (xviii. 28-40, xix. 1-16, 
former part of the verse.) 

IV. Crucifixion of Christ, (xix. 16, latter part of the verse to 
v. 37.) 

V. Burial of Christ by Joseph of Arimathea. (xix. 38-42.) 

VI. The resurrection (xx. 1-10), and Christ's appearances, 
first to Mary (11-18), and secondly to the disciples on the same 
day (19-23). 

VII. Christ's appearance eight days after to the disciples, 
Thomas being present. (24-29.) 

Part III. contains an account of the person of the writer of 
this Gospel, and his design in writing it. (xx. 30, 31, xxi.) 
Sect. I. comprises a declaration of the end which John had in 
view in composing his Gospel ; viz. : that his readers might be 
convinced that Jesus is the Christ, the Son of God (xx. 31) ; 
and consequently that the notions of Cerinthus and those who 
agreed with him were false. In this section is related Christ's 
appearance to his disciples at the Sea of Tiberias, and his 
discourse to the apostle Peter, (xxi. 1-19.) 
Sect. II. relates to the evangelist John himself: Christ checks 
Peter's curiosity concerning his death, (xxi. 20-23.) The con- 
clusion. (24, 25.) 

This section seems to have been added as a confutation of the 
opinion entertained by some that Saint John was not to die : 
an opinion which might weakened his authority if he had suf- 
fered it to pass unrepeated. After this summary (substantially) 
of the Gospel of St. John, Dr. Home adds : " It is obvious to 

1. What does Section XVIII., Nos. I., II. contain? 

2. Section XVIII., Nos. III., IV.? 

3. Section XVIII., Nos. V., VI. ? 

4. Section XVIII., No. VII.? 

5. Part III., Section I.? 

6. Part III., Section II. ? 



john. 273 

every attentive reader of this Gospel that Saint John studiously 
omits to notice those passages in our Lord's history and teaching 
which had been related at length by the other evangelists ; or, if he 
mentions them at all, it is in a very cursory manner. By pur- 
suing this method he gives his testimony that their narratives 
are faithful and true, and, at the same time, leaves himself room 
to enlarge the Gospel history. This confirms the unanimous 
declarations of ancient writers, that the first three Gospels were 
written and published before Saint John composed his evan- 
gelical history. In the account of our Saviour's passion, death, 
and resurrection, all the four Gospels coincide in many par- 
ticulars ; though here Saint John has many things peculiar to 
himself. In his Gospel many things recorded by other evan- 
gelists are omitted. He has given no account of our Saviour's 
nativity, nor of his baptism by John. He takes no notice of 
our Saviour's temptation in the wilderness ; nor of the call or 
names of the twelve apostles ; nor of their mission during the 
ministry of Christ ; nor of his parables, or other discourses re- 
corded by the first three evangelists ; nor of his journeys ; nor 
of any of his predictions concerning the destruction of Jerusa- 
lem, which are related by them; nor has Saint John repeated 
any of Christ's miracles, recorded by them, except that of feed- 
ing five thousand people, which was probably repeated for the 
sake of the discourse to which it gave birth. But, on the other 
hand, Saint John mentions several incidents which the other 
evangelists have not noticed. Thus, he gives an account of our 
Lord's cleansing the temple at the first Passover, when he went 
to Jerusalem ; but all the other evangelists give a similar ac- 
count of his cleansing the temple at his last Passover. These 
two acts, however, are widely different. He relates the acts of 
of Christ before the imprisonment of John the Baptist; the 
wedding at Cana ; the cure of the man who had been blind from 
his birth; the resurrection of Lazarus; the indignation of 
Judas against the woman who anointed our Lord with oint- 

1. What does John omit? 

2. What testimony does he thus give ? 

3. What are the declarations of ancient writers ? 

4. In what do the four Gospels often coincide ? 

5. Mention some things omitted by John ? 

6. Mention some which he only relates ? 

S 15* 



274 LESSON XLVIII. 

ment ; the visit of the Greeks to Jesus ; his washing the feet of 
his disciples ; and his consolatory discourse to them previously 
to his passion. Saint John's Gospel also contains more plain 
and frequent assurances than those occurring in the other Gos- 
pels that Jesus is not only a prophet and messenger of God, 
but also he is the Messiah, the Son of God : and asserts his pre- 
existence and Deity in the clearest and most distinct terms. . . 
His style is pronounced by Michaelis to be better and more 
fluent than that of the other evangelists: and he ascribes this 
excellence to the facility and taste in the Greek language which 
the apostle seems to have acquired from his long residence at 
Ephesus. His narrative is characterized by singular perspi- 
cuity, and by the most unaffected simplicity and benevolence. 
There are few passages in Holy Writ more deeply affecting than 
this evangelist's narrative of the resurrection of Lazarus." In- 
troduction to the Bible, Vol. IV., Part II., Chap. II., Sect. VI. 

" While this Gospel, published long after, by the only survi- 
ving apostle, was suited to establish the authority of those 
which preceded, it is almost entirely an original narrative, and 
far more than an appendix to them, as some have very improp- 
erly called it. From about the twenty-sixth verse of the sixth 
chapter to the end of the eleventh, the whole is entirely new : 
and even the events which preceded and made way for our Lord's 
crucifixion, resurrection, and ascension, though for substance 
the same, are enriched with such a variety of new and interesting 
information, as is exceedingly suited to fix the attention and im- 
press the mind of the reader : especially that most affectionate 
and pathetic discourse of our Lord with his disciples just before 
his crucifixion, .... and his prayer for them and for his church 
to the end of time." Thomas Scott, D. D. : Preface to John. 

1. What assurances do we find in John ? 

2. What does it assert in the clearest terms? 

3. What is said of John's style ? 

4. What is his narrative characterized by? 

5. What kind of narrative is it? 

6. What discourse and prayer occur in it? 



acts. 275 



LESSOR XLIX. 

Acts. 

The title of this book is very ancient, being found in all the 
oldest copies, though with some variety of form. The title " does 
not mean, however, nor is the book in fact, a history of the 
twelve apostles, most of whom are barely named in the first 
chapter. It is not the biography of Peter and Paul, as apostles 
by way of eminence; for each of them is prominent in oue 
part only, and the whole life of neither is recorded in detail. 
It is not a general history of the apostolical period, as distin- 
guished from the ministry of Christ himself : for many interesting 
facts belonging to that subject are omitted, some of which have 
been preserved in the Epistles. But the book before us is a 
special history of the planting and extension of the Church, 
both among Jews and Gentiles, by the gradual establishment of 
radiating centres or sources of influence at certain salient points 
throughout a large part of the empire, beginning at Jerusalem, 
and ending at Eome. That this is really the theme and pur- 
pose of the history any reader may satisfy himself by running 
through it with this general idea in his mind, observing how the 
prominent points answer to it ; and that as soon as this idea is 
exhausted the book closes in a way that would otherwise be 
abrupt and harsh. The same thing maybe ascertained in more 
detail by using this description as a principle or method of di- 
vision, without any forced or artificial process, simply letting 
the history divide and subdivide itself in reference to its subject 

and design, as these have been already stated While the 

Greek of this book is comparatively classical and pure, it has 
peculiarities of language, not the less real because slight and 
unimportant in themselves, distinguishing its style from every 

1. What is said of the title of this book? 

2. Is it a biography of Peter and Paul ? 

3. Is it a general history? 

4. What is it? 

5. What proves that this is its theme and purport ? 

6. What is said of the Greek of this book? 



276 LESSON XLIX. 

other except that of the third Gospel, which, besides a general 
resemblance not to be mistaken, coincides with it in some of its 
most striking singularities of thought and diction. This re- 
markable coincidence creates, of course, a strong presumption 
that the two books which exhibit it are works of the same 
author. This presumption is still further strengthened by the 
fact that the two together make up an unbroken history, the 
one beginning where the other ends, to wit, at the Ascension. 
It is further strengthened by the latter book's purporting on its 
face to be the sequel or continuation of an other, the contents 
of which as there described (Acts i. 1) exactly correspond to 
those of the third Gospel. It is still further strengthened by the 
circumstance that both books are inscribed to the same man 
(Theophilus), and seem to have been primarily meant for his 
instruction. All these considerations go to confirm, and are 
themselves confirmed by, the unanimous tradition of the ancient 
church, that the third Gospel and the Acts of the Apostles are 
works of the same author This remarkable dearth of in- 
formation as to Luke, beyond his name, profession, and the 
general fact that he was one of Paul's most intimate associates, 
and perhaps for many years his medical attendant, gives the 
more inportance to the uniform tradition of the early church, 
not only that he wrote these books, but that he wrote them 
under Paul's direction and control, thereby imparting to them, 
in addition to the common seal of inspiration, the specific stamp 
of apostolical authority." J. Addison Alexander, D. D. : Acts 
of the Apostles, Introd. 

Michaelis observes that the Acts of the Apostles were evidently 
written with a tolerably strict attention to chronological order. 
Assuming with Archbishop Ussher that the book commences 
with A. D. 33, he gives the following series of the dates :— 

1. " The first epoch after the commencement of the book is at 
ch. ix. 29, 30 ; for what happened between the first Pentecost 
after Christ's ascension and this period is without any marks of 



1. In what does Acts coincide with Luke's Gospel? 

2. What presumption does his Gospel create? 

3. What strengthens this presumption ? 

4. What still farther strengthens it ? 

5. Under whose direction is Luke supposed to have written . 

6. What is the first epoch in the Acts? 



acts. 277 

chronology. But at ck. xi. 29, 30, we have a date: for the 
famine which took place in the time of Claudius Cassar, and 
which induced the disciples of Antioch to send relief to their 
brethren in Judea, happened in the fourth year of Claudius's 
reign, that is, in the year 44 of the Christian era. 

2. Second epoch. Herod Agrippa dies soon after he had put to 
death the ajjostle James : and about that time Saint Paul and 
Saint Barnabas return from Jerusalem to Antioch. (ch. xii. 21- 
25. ) This is still in the year 44. 

3. Third epoch, (ch. xviii. 2.) Shortly after the banishment of 
the Jews from Italy by Claudius Caesar, Saint Paul arrives at 
Corinth. Commentators affix the date of 54 to this event ; but 
it is uncertain ; for Suetonius, the only historian who has noticed 
this banishment of the Jews, mentions it without date. 

4. Fourth epoch. Saint Paul comes to Jerusalem, where he is 
imprisoned by the Jews, not long after the disturbances which 
were excited by the Egyptians, (ch. xxi. 37-39.) This imprison- 
ment of St. Paul happened in the year 60, for it was two years 
before Felix quitted his government of Judea. (ch. xxiii. 2Q ; 
xxiv. 27.) 

5. Fifth epoch. Two years after the commencement of Saint 
Paul's imprisonment, Festus is appointed governor of Judea, 
A. d. 62. (ch. xxiv. 27; xxv. 1.) 

From this period the chronology of the Acts of the Apostles 
is clear. Saint Paul is sent prisoner to Rome in the autumn 
of the same year in which Festus arrived in Judea : he suffers 
shipwreck, passes the winter in Malta, and arrives in Rome in 
the following year, that is, in 63. (ch. xxvi., xxvii., xxviii.) 

The Acts of the Apostles close with the end of the second 
year of Saint Paul's imprisonment in Rome : consequently in 
the year 65. (ch. xxviii. 30.)" 

Home follows this arrangement with a division of the book 
into three principal parts, viz. : — 

Part I. contains the rise and progress of the mother church at 

1. What is the second epoch in the Acts? 

2. Third epoch? 

3. Fourth epoch? 

4. Fifth epoch ? 

5. With what does the book close? 

6. What does Part I. contain ? 

24 



278 LESSON XLIX. 

Jerusalem, from the time of our Saviour's ascension to the first 

Jewish persecution, (ch. i. — viii.) 

Sect. I. The transactions before and after Christ's ascension into 
heaven, (i.) 

Sect. II. The descent of the Holy Ghost on the apostles at the 
Feast of Pentecost, and Peter's discourse to the people in 
consequence of it. (ii.) 

Sect. III. A lame man healed by Peter and John ; Peter's dis- 
course to the people ; events that befell the apostle in conse- 
quence of that miracle, (iii., iv.) 

Sect. IV. The death of Ananias and Sapphira ; miracles of the 
apostles who are scourged and dismissed. 

Sect. V. The institution of deacons ; the discourse and mar- 
tyrdom of Stephen; the first Jewish persecution, (vi., vii., 
viii. 1-4.) 
Part II. comprises the dispersion of the disciples ; the propo- 

gation of Christianity among the Samaritans; the conversion of 

Saint Paul ; the foundation of a Christian church at Antioch. 

(viii. 5-12.) 

Sect. I. The planting of the Church at Samaria, (viii. 15-25.) 

Sect. II. The conversion of the Ethiopian eunuch, (viii. 26-40.) 

Sect. III. The conversion, baptism, and first preaching of Saint 
Paul, (ix.) 

Sect. IV. Account of two miracles performed by Peter, and the 
conversion of Cornelius and his family, (x., xi. 1-18.) 

Sect. V. The first Gentile church founded at Antioch. (xi. 
19-30.) 

Sect. VI. The apostle James put to death by Herod Agrippa ; 
Herod's miserable death, (xii.) 

Part III. describes the conversion of the more remote Gen- 
tiles by Barnabas and Paul ; and, after their separation, by Paul 

and his associates, among whom was Luke himself, during the 

latter part of Paul's labours, (xiii. — xxviii.) 

Sect. I. The planting of several churches in the Isle of Cyprus, 

1. What does Part I., Sections I., II. contain? 

2. Part I.. Sections III., IV.? 

3. Part I., Section V.? 

4. Part II., Sections I., II., III.? 

5. Part II., Sections IV., V. } VI.? 
6 Part III.? 



acts. 279 

at Perga, in Pamphylia, Antioch, in Pisidia, Iconium, Lystra, 
and Derbe; the return of Saint Paul to Antioch. (xiii. — xiv.) 

Sect. II. Discussion of the question by the apostles at Jerusa- 
lem concerning the necessity of circumcision and observing 
the law; their letter to the churches on this subject, (xv. 1-35.) 

Sect. III. Paul's second departure form Antioch : he preaches 
the Gospel in various countries, particularly at Philippi, in Ma- 
cedonia ; the conversion of the Philippian gaoler, (xv. 36-40. xvi. ) 

Sect. IV. The journeys and apostolical labours of Paul and his 
associates at Thessalonica, Berea, and Athens ; his masterly 
apology before the court of the Areopagites. (xvii.) 

Sect. V. Paul's journey to Corinth, and thence to Antioch. 
(xviii. 1-22.) 

Sect. VI. Paul's third departure from Antioch ; consequences 
of his preaching at Ephesus. (xviii. 23-28, xix.) 

Sect. VII. The labours of Paul in Greece and Asia Minor, and 
and his journey to Jerusalem, (xx.) 

Sect. VIII. The persecution of Paul at Jerusalem ; he is sent a 
prisoner to Caesarea. (xxi. — xxiii. 1-30.) 

Sect. IX. Paul's arrival at Caesarea ; the charges of the Jews 
against him ; his defence before Felix ; his appeal to Caesar ; 
his defence before Agrippa, at whose request his cause was 
re-heard, (xxiii. 31-35, xxiv. — xxvi.) 

Sect. X. Narrative of Paul's voyage from Caesarea; his ship- 
wreck on the Isle of Malta ; his voyage thence to Koine, 
where he preached the Gospel to the Jews, and resides for 
two years, (xxvii., xxviii.) 
" In perusing the Acts of the Apostles," adds Dr. Home, " it 

will be desirable constantly to refer to the accompanying map 

of their respective journeys, particularly those of Saint Paul. 

.... The narrative of the Acts of the Apostles is perspicuous 

and noble. Though it is not entirely free from Hebraisms, it 

is in general much purer than that of most books of the New 

Testament, particularly in the speeches delivered by Saint Paul 

1. What does Part III., Sections II., III. contain? 

2. Part III., Sections IV., V.? 

3. Part III., Sections VI., VII. ? 

4. Part III., Sections VIII., IX.? 

5. Part III., Section X. ? 

6. What is said of the narrative and style of Acts ? 



280 LESSON XLIX. 

at Athens, and before the Roman governors. It is farther 
worthy of remark, that Saint Luke has well supported the 
character of each person whom he has introduced as speaking. 
Thus, the speeches and discourses of Saint Peter are recorded 
with simplicity, and are destitute of all those ornaments which 
usually occur in the orations of the Greeks and Eomans. Nearly 
similar are the speeches of Saint Paul, which were addressed to 
the Jews ; while those delivered by the same apostle before a 
heathen audience are widely different. Thus, in his discourse 
delivered at Antioch, in Pisidia (xiii. 16-41), he commences with 
a long periphrasis, which would not have been either instruc- 
tive or entertaining in any other place than a Jewish synagogue. 
On the contrary, the speech of the martyr Stephen (Acts vii.) 
is altogether of a different description. It is a learned but un- 
premeditated discourse, pronounced by a person totally unac- 
quainted with the art of oratory ; and though he certainly had 
a particular object in view, to which the several parts of his dis- 
course were directed, yet it is difficult to discover this object, 
because his materials are not regularly disposed. Lastly, Saint 
Paul's discourses before assemblies that were accustomed to 
Grecian oratory, are totally different from any of the preceding. 
Though not adorned with the flowers of rhetoric, the language 
is pointed and energetic, and the materials are judiciously se- 
lected and arranged, — as is manifest in his speech delivered at 
Athens (Acts xvii. 22-31), and in his two defences of himself be- 
fore the Roman governors of Judea (xxiv., xxvi). . . . The oc- 
casional hints which are dispersed through the Epistles of Saint 
Paul harmonize with the facts related in the history of the Acts 
of the Apostles ; so that this history is the best guide we can 
have in studying the Epistles. The other parts of the New Test- 
ament are in perfect unison with the history, and tend to con- 
firm it : for the doctrines and principles are every where the 
same. The Gospels close with reference to the facts recorded 
in the Acts, particularly the promise of the Holy Spirit, which 

1. What is worthy of remark? 

2. What is said of the speeches of Peter ? 

3. What of the speeches of Paul ? 

4. What of the speech of Stephen ? 

5. Is there any difference in the discourses of Paul? 

6. What is said of the Acts, as compared with the Epistles ? 



ACTS. 281 

we know from the Acts was poured out by Christ upon his dis- 
ciples after his ascension ; and the Epistles, generally, plainly 
suppose that these facts had actually occurred which the history 
relates. So that the history of the Acts is one of the most im- 
portant parts of sacred history ; for without it neither the Gos- 
pels nor the Epistles could have been so clearly understood ; but 
by the aid of this book the whole scheme of the Christian reve- 
lation is set before us in a clear and easy view." 

We earnestly recommend to the student of the Acts, Paley's 
Horae Paulinse, and Conybeare and Howson's Life and Epistles 
of Saint Paul. 

1. What do the Epistles suppose? 

2. What is said of the Acts ? 

3. What light does it throw on the Gospels. ? 

4. What on the Epistles ? 

5. What is effected by the aid of Acts? 

6. What books are recommended ? 



24* 



282 LESSON L. 

LESSON L. 

The Epistles of Paul. 

Romans. By whom the Church was founded, by whom the' 
Gospel was first preached, at Rome, we have no means of know- 
ing. That there is no evidence whatever that Peter was the 
founder, we need hardly inform the student of Church history. 
The most probable opinion is that of Dr. Benson, Michaelis, 
Rambach, Rosenmuller, and other learned critics, that the Gos- 
pel was first preached at Rome by some of those who heard 
Peter preach, and were converted at Rome on the day of Pente- 
cost: for we learn from Acts ii. 10, that there were then at 
Jerusalem "strangers of Rome, Jews and proselytes." This 
Epistle, we have reason to believe, was written at Corinth about 
A. D. 58. The Church at Rome was composed of both Jews and 
Gentiles, between whom differences of opinion would naturally 
arise ; and the apostle wrote his Epistle to reconcile the brethren, 
and to give them a clear understanding of the Corner-stone of 
the Gospel, — the great doctrine of justification by faith only. 
The book may be divided into four parts, viz. : — 

Part I. The introduction, (i. 1-13.) 

Part II. Doctrinal : justification, (i. 16-32, ii. — xi.) 

Part III. Hortatory, or practical, (xii. — xv. 1-14.) 

Part IV. Conclusion, (xv. 14 — xvi.) 

First Corinthians. The Church at Corinth was planted 
by Paul, who resided in this city a year and six months, between 
the years A. D. 51 and 53. This Epistle was written at Ephesus 
(1 Cor. xvi. 8) — not at Philippi, as the superscription states, — at 
the end of Paul's stay in that city ; and the composition may be 
dated about A. P. 57. Corinth was famous for its immoralities, 

1. By whom was the Church at Rome founded? 

2. What is the most probable opinion ? 

3. What does Part I. and II. contain ? 

4. Part III. and IV.? 

5. By whom was the Church at Corinth founded ? 
6* What was Corinth famous for? 



THE EPISTLES OF PAUL. 283 

and the apostle is bold in his rebukes of and warnings to those 
who had professed the truth. 

Part I. The introduction (i. 1-9) expresses the apostle's satis- 
faction at the good which he had heard of them. 

Part II. Treats of various matters concerning the state of the 
church, with appropriate instruction, (i. 10, xv.) 

Part III. Conclusion, comprising directions relative to con- 
tributions ; promises of a visit ; and salutations to various mem- 
bers of the Corinthian Church, (xvi.) 

Second Corinthians. This Epistle was written at Mace- 
donia (2 Cor. viii. 1-4, ix. 1-5), probably at Philippi (see note 
at end of Epistle), and, it is supposed, in the summer or autumn 
of the same year in which the first Epistle was composed. 

Part I. The introduction, (i. 1, 2.) 

Part II. Paul's vindicatory discourses, (i. 3-24 — xiii. 10.) 

Part III. The conclusion, (xiii. 11-14.) 

Galatiaxs. The Church in Galatia was founded by Paul 
(i. 8, ii., iii. 1 et seq.) ; and we have accounts of two visits made 
to this city by the apostle : the first about A. D. 50 (Acts xvi. 6) ; 
the second about A. d. 54 or 55 (xviii. 23). 

The Epistle consists of three parts, viz. : — 

Part I. The introduction, (i. 1-5.) 

Part II. The discussion of the subjects which elicited this 
Epistle ; in which 

Sect. I. is a vindication of Paul's apostolical doctrine and au- 
thority, (i. 6-24, ii.) 
Sect II. Paul disputes against the advocates for circumcision 

and the observance of the law of Moses, and shows : — 

I. That justification is by faith in Christ, and not by the works 
of the Mosaic law. (iii. 1-18.) 

II. That the design in giving the law was not to justify but 
to convince of and restrain from sin, and bring man to Christ, 
&c. (iii. 19-24; iv. 1-7.) . 



1. What does Part III. contain? 

2. Where was the Second Corinthians written ? 

3. By whom was the Church of Galatia founded? 

4. What is Section I. ? 

5. What does Section II No. I. contain ? 

6. Section II., No. II. ? 



284 LESSON L. 

Sect. III. Shows the folly of preferring the law to the Gospel. 

(iv. 8-31 ; v. 1-9. 

Part III. The conclusion, which is a summary of the topics 
before discussed, terminating with an apostolic benediction, (vi. 
11-18.) 

Ephesians. Christianity was planted in Ephesus, by Paul, 
about A. d. 54, when he reasoned with the Jews in their syna- 
gogues for three years. This Epistle was written when Paul 
was a prisoner at Rome. 

After the inscription (i. 1, 2) we have : — 

Part I. The doctrine ; which contains : — 
Sect. I. Praise to God for the Gospel blessing (i. 3-14), with 

thanksgiving and prayer for the saints (i. 15-23 ; ii. 1-10). 
Sect. II. An admonition based upon their once wretched but 

now happy condition, (ii. 11-22.) 
Sect. III. A prayer for their establishment, (iii.) 

Part II. The exhortation : — 
Sect. I. General : — To walk worthy of their calling ; agreeeble to, 

I. The unity of the Spirit and the diversity of his gifts, (iv. 
1-16.) 

II. The difference between their former and their present 
state, (iv. 17-24.) 

Sect. II. Particular: — 

I. To avoid lying, anger, theft, and practice the opposite vir- 
tues, (iv. 25-31; v. 1-21.) 

II To a faithful discharge of the relative duties of wives and 
husbands (v. 22-33), of children and parents (vi. 1-4), and of 
masters and servants (vi. 5-9). 
Sect. III. Final: — To war the spiritual warfare, (vi. 10-20.) 

Part III. The conclusion, (vi. 21-24.) 

Philippians. Christianity was planted at Philippi, in Mace- 
donia, by Saint Paul, A. d. 50 (Acts xvi. 9-40) ; and he visited 
the place again A. D. 57 (xx. 6). This Epistle was written while 
Paul was a prisoner at Rome (i. 7, 13 ; iv. 22), and probably 

1. By whom was Christianity planted in Ephesus? 

2. What does Part I., Sections I. and II. contain? 

3. Part I., Section III. ? 

4. Part II., Section I.? 

5. Part I., Section II. ? 

6. By whom was Christianity planted at Philippi? 



THE EPISTLES OF PAUL. 285 

about A. d. 63 ; and was sent by Epaphroditus as an acknow- 
ledgment of the kindness of the Philippians in sending the 
apostle supplies of money. 

Sect. I. Paul expresses his gratitude to God for their steadfast- 
ness in the faith; prays that it may continue (i. 3-11); and 
encourages them to constancy (12-20). 
Sect. II. Exhorts them to consistency (i. 21-30, ii. 1-17) ; and 
states his intention to send Timothy and Epaphroditus (1 9-30). 
Sect. III. He cautions them against judaising teachers, (iii.iv. 1). 
Sect. IV. Consists of admonitions, exhortations, acknowledge- 
ments, salutations, and benedictions (iv. 2-23). 
"It is remarkable that the Epistle to the Church at Philippi is 
the only one of Saint Paul's letters to the churches in which not 
one censure is expressed or implied against any of its members ; 
but, on the contrary, sentiments of unqualified commendation 
and confidence pervade every part of this Epistle. Its style is 
singularly animated, affectionate, and pleasing." Home's In- 
troduction. 

Colossians. The Church at Colosse is supposed to have been 
founded by Epaphras (i. 7, iv. 12, 13), but of this we have no 
certainty. That Paul had never seen the brethren when this 
Epistle was written (probably about A. d. 62), we are informed 
by himself (ii. 1). 

Part I. Paul expresses his pleasure at the good accounts he 
had received respecting the Colossians, and assures them that he 
prays for their advancement (3-14). Describes the dignity of 
Christ (15-20). Expresses his satisfaction with them, his cheer- 
fulness in suffering for the truth, and his concern for the welfare 
of the Christian brethren (i. 21-29; ii. 1-7). 

Part II. Cautions them against new teachers, and their reliance 
on the law of Moses, &c. (ii. 8-23). Enforces the relative duties 
of husbands and wives, parents and children, servants and mas- 
ters (iii., iv. 1-6) ; concludes with salutations, directions, &c. 
(7-18.) 

1. What does Philippians, Section I. contain? 

2. Section II.? 

3. Section III. 

4. Section IV.? 

5. By whom is it supposed the Church at Colosse was founded ? 

6. What do Parts I. and II. contain? 



286 LESSON L. 

Michaelis says that whoever would understand the Epistle to 
the Ephesians and Colossians must read them together; the 
one being, in most places, a commentary on the other. Yet the 
Epistle to the Colossians contains many things which are not to 
be found in that to the Ephesians. 

First Thessalonians. Christianity was planted at Thessa- 
lonica, by Paul, A. d. 50, and the Church then gathered consisted 
chiefly of Gentiles. (Acts xvi. 25.) 

Part I. The introduction (i. 1-4). 

Part II. The argumentative part of the Epistle, (i. 5-10 ; ii. 
— v. ii.) 
Sect. I. First argument in proof of the Divine origin of the 

Gospel: miracles, (i. 5-10.) 
Sect. II. Second argument : character, behaviour, and views of 

its first preachers, (ii. 1-13.) 
Sect. III. Third argument : holy nature of its precepts, (iv. 1-12.) 
Sect. IV. Fourth argument : resurrection of Christ, (iv. 13-18, v. 

1-11.) 

Part III, Conclusion: admonitions and instructions, (v. 12-28.) 

Second Thessalonians. This Epistle was written soon 
after the date of the first (a, d. 52). 

Part I. The inscription, (i. 1=2.) 

Part II. Thanksgiving and prayer for them. (i. 3-12.) 

Part III. Correction of their mistakes concerning the day of 
judgment and the doctrine concerning the man of sin. (ii.) 

Part IV. Instructions, (iii. 1-16.) 

Part V. Conclusion, (iii. 17, 18.) 

First Timothy. Timothy, the son of a Greek father and 
Jewish mother (Acts xvi. 1), was favoured with a pious mother 
and grandmother (2 Tim. i. 5), and was, from a child, instructed 
in the Holy Scriptures (iii. 15). 

Part I. Introduction, (i. 1-2). 

Part II. Instructions as to administration, (i. 3 — vi. 19.) 

Part III. Conclusion. (20, 21.) 

1. What does Michaelis say? 

2. What is said of Thessalonica? 

3. What does Section I. contain ? 

4. Section IV. ? 

5. When was Second Thessalonians written? 

6. Who was Timothy? 



THE EPISTLES OF PAUL. 287 

Second Timothy. This Epistle was written when Paul was 
in prison — probably during his second imprisonment — in Eome, 
and, we suppose, about A. d. 75. 

Part I. The inscription, (i. 1-5.) 

Part II. Exhortations to private and public virtues, (i. 6 — 
iv.8.) 

Part III. Conclusion : personal, (iv. 9-22.) 

Titus. Titus was a Greek ; one of Paul's early converts, and 
his attendant and messenger. (Tit. i.4; Gal. ii. 1-3; 2 Cor. vii. 6, 
7, 13 ; viii. 6 ; xii. 18.) 

Part I. The inscription, (i. 1-4.) 

Part II. Instructions as to his administration, (i. 5 — iii. 11.) 

Part III. Invitation to attendance, exhortation, and salutations, 
(iii. 12-15.) 

Philemon. Philemon was an inhabitant of Colosse, and a 
man of piety and benevolence (Col. iv. 9, 17 ; Phil. 2, 5, 7.) 
Onesimus, his slave, had escaped to Rome, and had been so 
fortunate as to make the acquaintance of Paul, who, upon the 
return of Onesimus to his master, furnished him with this ad- 
mirable Epistle, — which has never been excelled in dignity, 
courtesy, and tenderness. It has been compared, greatly to the 
advantage of Paul, with a letter written on a similar occasion 
by the younger Pliny. 

Hebrews. We include this among the Epistles of Paul, 
although it has been ascribed by Tertullian to Barnabas, by 
Luther to Apollos, by some to Clement of Rome, by others to 
Silas, and by others to Luke. The majority of critics, however, 
assign it to the great apostle to the Gentiles. We offer no 
opinion. 

Who the Hebrews were, to whom this letter was inscribed, is 
a disputed point. Sir Isaac Newton thought that it designated 
the Jewish believers who had left Jerusalem shortly before its 
destruction, and were at this time dispersed throughout Asia 
Minor ; but the internal evidence strongly indicates that it was 

1. When was Second Timothy written? 

2. Who was Titus? 

3. Who was Philemon? 

4. What is said of this Epistle? 

5. Is it known by whom Hebrews was written ? 

6. Is it known to whom it was written ? 



288 LESSON L. 

addressed to Jewish Christians resident in Palestine. (Heb. i, 3 ; 
ii. 9, 18 ; v. 7, 8, 12 ; ix. 14, 28 ; xii. 2, 3, 25 ; xiii. 12-14.) 

The Epistle consists of three parts, viz. : — 

Part I. Demonstrates the Deity and atonement of Christ by 
the explicit declarations of Scripture, (i. — x. 18.) 

Part II. The application of the preceding arguments and 
proofs by the enforcement of vigourous exhortations to various 
duties, (x. 19 — xiii. 19.) 

Part III. Conclusion, containing a prayer for the Hebrews 
and apostolical salutations, (xiii. 20-25.) 

Dr. Hales observes that the Epistle to the Hebrews is a mas- 
terly supplement to the Epistles to the Romans and Galatians, 
and also a luminous commentary on them. See Home, Owen, 
Macknight, and Moses Stuart, on the Hebrews. 

1. What is judged by the internal evidence ? 

2. What is the subject of Part I.? 

3. Part II. ? 

4. Part III. ? 

5. What does Dr. Hales observe? 

6. What writers are referred to ? 



EPISTLES OF JAMES, PETER, JOHN, AND JUDE. 289 

LESSON LI. 
Epistles op James, Peter, John, and Jude. 

We have now to consider the Catholic Epistles,— as they 
have been termed from the third century or earlier,— which are 
seven in number. 

James. The writer of this Epistle is supposed to have been — 
not James the son of Zebedee and Salome and brother of John, 
for he suffered martyrdom about A. D. 44 (see Acts xii. 2), 
whereas this Epistle is supposed to have been written A. d. 61, 
seventeen years later, but — James the Less, the son of Mary and 
Alpheus or Cleophas, the Lord's brother or cousin, and the 
brother of Jude. Both this James and the son of Zebedee were 
apostles. The Epistle is addressed " to the twelve tribes which 
are scattered abroad." Whether this signifies the believing 
Jews who were disposed over the world, or all the people of 
Israel living out of Judea, learned men are not agreed ; nor 
does it matter to us who was especially meant: the precepts of 
the Epistle are of value to all people and in all times. 

Pari L Contains exhortations : — 

I. To joyful patience under trials, (i. 2-4.) 

II. To prayer for wisdom. (5-8.) 

III. To humility. (9-11.) 

IV. To perseverance amidst temptations. (12-16.) 

V. To a meek and obedient reception and practice of the 
word of God. (17-27.) 

Part II. Censures : — 

I. Undue respect of persons (ii. 1-9,) and the least trangres- 
sion (10-12). 

II. Errors respecting justification, (ii. 13-26.) 

III. Selfish ambition (iii. 1, 2) ; license in language (3-12) ; 

1. How many Catholic Epistles are there? 

2. What James is this ? 

3. Who are meant bv the " twelve tribes"? 

4. What do Part I., Nos. I., II. contain ? 

5. Part I., Nos. III., IV., V. ? 

6. Part II., Nos. I., II., III. ? 

T 25 



290 LESSON LI. 

envying aad strife (14-18) ; indulgence of sin (iv. 1-5) ; pride 
(6-10) ; detraction (11, 12) ; vain boasting (13-17) ; abuse of 
riches (v. 1-6). 

Part III. Contains exhortations to : — 

I. Patience under trials (v. 7-11) ; avoidance of swearing 
(12) ; prayer, praise, attention to the sick (13-18), and recovery 
of backsliders (19-20). 

First Peter. Where Peter was on the day of the cruci- 
fixion and on the day following, we know not. On the morning 
of the resurrection he ran with John to the sepulchre (John xx. 
2-10) ; and in the course of that day the Lord appeared to him 
(Luke xxiv. 3, 4; 1 Cor. xv. 5) ; and between this and the as- 
cension he repeatedly saw his Saviour. After the ascension 
he appeared, as before his master's trial, as the spokesman 
of the apostles. He proposed the election of another in the 
place of Judas (Acts i. 15-25) ; he addressed the multitude on 
the day of Pentecost (Acts ii. 14-40) ; and occupies a prominent 
p'ace in planting the Church among the Jews. A faithful min- 
istry of about thirty-two years was completed by a glorious 
termination in his crucifixion about A. D. 65. (See John xxi. 18, 
19.) His first Epistle, probably written about a year before his 
death, may be thus divided : — 

I. The introduction, (i. 1, 2.) 
Sect. I. Exhorts to perseverance and holiness, (i. 3-25 ; ii. 1-10.) 
Sect. II. Inculcates various duties, (ii. 11 — iii. 13.) 
Sect. III. Enforces patience, submission, and consistency, (iii. 

14; v. 19.) 

Sect. IV. Reciprocal duties of ministers and people, (v. 1-11.) 

The conclusion, (v. 12-14.) 

Second Peter. This Epistle, written but a short time before 
the apostle's death (i. 14), has been thus divided: — 

Part I. The introduction, (i. 1, 2.) 

Part II. Having stated the blessings to which God had called 
them', Peter 

1. What does James, Part III. contain ? 

2. Where was Peter on the day of the crucifixion ? 

3. On the morning of the resurrection ? 

4. What did he do after the ascension? 

5. When was his First Epistle written ? 

6. When was his Second Epistle written ? 



EPISTLES OF JAMES, PETER, JOHN, AND JUDE. 291 

Sect. I. Exhorts to their improvement, (i. 3-11.) 
Sect. II. To this he incites them :— 

I. From the firmness of true teachers, (i. 12-21.) 

II. From the wickedness of false teachers, whose punishment 
he predicts, (ii.) 

Sect. III. The conclusion, in which the apostle 

Sect. I. Declares the agreement of his doctrine with that of 
Paul (iii. 15, 16) ; and 

Sect. II. Repeats the sum of the Epistle (iii. 17, 18). 

First John. "The disciple whom Jesus loved" is supposed 

to have written his Epistles when advanced in life, and after he 

had composed the Gospel which bears his name. Of this first 

Epistle : — 

Sect. I. Asserts the Divinity and humanity of Christ, and urges 
the union of faith and holiness as essential to communion 
with God. (i. 1-7.) 

Sect. II. Shows that all. have sinned; explains the doctrine of 
Christ's propitiation (i. 8-10; ii. 1, 2) ; exhibits the marks of 
true faith, and declares that the love of the world is inconsist- 
ent with the love of God (ii. 3-17). 

Sect. III. Asserts Jesus to be the same person as Christ, (ii. 18, 
29). 

Sect. IV. Dwells on the privileges and marks of true believers. 
(iii.) 

Sect. V. Contains criteria by which to distinguish Antichrist 
and false Christians, with an exhortation to brotherly love. 
(iv.) 

Sect. VI. Shows the connection between faith in Christ, regene- 
ration, love to God and his children, obedience to his com- 
mandments, and victory over the world ; and the ability of 
Christ to hear and save us. (v. 1-16.) 
The conclusion, a summary of the preceding, shows that a 

life of sin is inconsistent with Christianity ; asserts the Divinity 

of Christ; and cautions against idolatry (v. 17-21). 



1. What does First John, Section I. contain? 

2. Section II. ? 

3. Section III. ? 

4. Section IV. ? 

5. Section V. ? 

6. Section VI.? 



292 LESSON LI. 

Second John. This Epistle is addressed " unto the elect 
lady and her children : " by some, the term " elect lady" is un- 
derstood figuratively, as of the Church : this was the opinion of 
ancient commentators. Modern critics understand it literally ; 
although they do not agree in their literal interpretation. Arch- 
bishop Newcome, Wakefield, Macknight, and the translators of 
our authorized version (the English Bible in common use) 
make electra to be an adjective, and render the inscription " To 
the elect [or excellent;, or chosen] lady." The Vulgate version, 
Calmet, and others, consider Electra to be a proper name, and 
translate it " To the Lady Electra ;" and the last, — not pausing to 
enumerate other conjectures, — seems to be the correct opinion. 
This eminent Christian matron was widely known and greatly 
honoured by many : she was loved, the apostle says, by " all 
they that have known the truth." " He expresses his joy that 
her children were " walking in the truth ; " urges the duty of 
maintaining a spirit of love, which was to be evinced by walk- 
ing in God's commandments ; cautions against deceivers, who 
confessed not that Jesus Christ had " come in the flesh ; " and 
urges to perseverance in the faith, and the discountenancing of 
false teachers, who brought not the true doctrine. 

Third John. This Epistle is addressed to Gaius ; but 
whether this was: 1. Gaius of Corinth (1 Cor. i. 14), whom 
Paul calls his host, and the host of the whole Church (1 Cor. xvi. 
23) ; or, 2. Gaius, a heathen of Macedonia, who accompanied 
Paul, and spent some time with him at Ephesus (Acts xix. 29) ; 
or, 3. Gaius of Derbe, who was also a fellow-traveller of Paul 
(Acts xx. 4), we know not. From the references to the hospi- 
tality of this person, however (see verses 5-8), we may fairly 1 
assume that it is Gaius of Corinth, who was rewarded by this 
honourable testimony from an apostolic hand. 

The apostle opens with a declaration of his love, cordial wishes 
for the prosperity of his friend, and warm eulogiums on his 

1. To whom is Second John addressed? 

2. How do Newcome and others understand "Electra"? 

3. How do Calmet and others understand it? 

4. To whom is Third John addressed ? 

5- What Gaius is it likely that this was? 
6. How does the apostle open? 



EPISTLES OF JAMES, PETER, JOHN, AXD JUDE. 293 

Christian kindness. (1-8.) He complains of the ambition and 
misconduct of Diotrephes (9, 10) ; exhorts Gaius to follow that 
which is good, and specifies the test of true discipleship (11) ; 
commends Demetrius (12); defers other topics to a hoped-for 
interview, and concludes by invoking peace upon Gaius and 
sending salutations. 

Jude. Jude, or Judas, appears to be the person of that 
name who was surnamed Thaddeus and Lebbeus, was also called 
the brother of our Lord (Matt. xiii. 53), and the son of Alpheus ; 
was the brother of James the Less, and was one of the twelve apos- 
tles. A question of his—Lord, how is it that thou wilt manifest 
thyself unto us and not unto the world? (John xiv. 22)— elicited 
one of the most memorable and consolatory discourses of the 
Saviour of the world. We are informed by ecclesiastical history 
that, after preaching and performing miracles in Judea, Jude 
propagated Christianity in Arabia, Syria, Mesopotamia, and 
Persia, and suffered martyrdom in the last-named country. The 
Syrians still claim him as their apostle. When and where this 
Epistle was written, and to whom it was addressed, are uncer- 
tain and immaterial. Its design is of more consequence : this was 
to caution believers against the teachings of ungodly men, " and 
to prove that the tendency of their errors was of the most de- 
structive kind. He exhorts them to endeavour to save those who 
had gone astray ; and concludes by commending them to ' Him 
who was able to keep' them from 'falling,' and ' to present' them 
'faultless before the presence of his glory with exceeding joy.' " 

1. Of whom does he complain? 

2. To what does he exhort Gaius? 

3. For what does he commend Demetrius? 

4. Who does this Jude appear to be? 

5. What does history tell us of Jude? 

6. What is the design of this Epistle ? 



25* 



291 LESSON LII. 



LESSON LII. 

Revelation. 

The author of this book, the apostle John, who wrote also 
the Gospel which bears his name, tells us (i. 9) that he " was in 
the isle that is called Patmos, for the word of God, and for the 
testimony of Jesus Christ." Whether it was under Nero or 
under Domitian that John, as a prominent Christian, was ban- 
ished to Patmos, critics are not agreed. But as Irenseus, who 
was a pupil of Polycarp, who himself was a disciple of John, 
refers this incident to the reign of Domitian, this testimony we 
think, should be accepted as decisive. And where was Patmos ? 
Patmos, now called Patimo, Patino, or Patmosa, is an island in 
iEgean Sea (one of the Sporades), off the south-western coast 
of Asia Minor, near the promontory of Miletus, between Samos 
and Naxos. It is a continuous rock of from fifteen to twenty- 
eight miles (as authorities differ) in circumference. It is, " for 
the most part, rugged and barren ; the coast is lofty, with many 
capes and several good harbours. The only town stands on a 
high, rocky eminence, rising abruptly from the sea: it contains 
about four hundred houses : there are fifty at La Scala, the land- 
ing place ; and these may be said to be the only habitations in 
the island. In the middle of the town is the monastery of St. 
John, a massive building, erected by the Emperor Alexius Com- 
nenus. About half-way up the mountain, between La Scala 
and the town, is a natural grotto, where, it is said, St. John had 
his apocalyptic visions. A small church is built over it." This 
dreary and desolate spot was used as a place of banishment 
for real or alleged criminals ; and it was here that the most 
illustrious man in the world, who had done more than any man 
living to bless and save that world, was, in his old age (he was 

1. Where was John when the events related occurred? 

2. In whose reign was this? 

3. Where is Patmos ? 

4. How many houses does it contain ? 

5. What monastery is here? 

6. What is said of a grotto ? 



REVELATION. 295 

probably over four score at this time), imprisoned as a criminal. 
This book is supposed to have been written, — whether at Pat- 
mos, or at Ephesus after his return, it is impossible to decide, — 
about A. D. 95 or 96 ; four or five years before the apostle's death. 

Dr. Home divides it as follows : — 

After the title of the book (i. 1-3), 

Parti, contains "the things which are," — that is, the then 
present state of the Church. 

Sect. I. Saint John's Epistle to the Seven Churches, and his ac- 
count of the appearance of the Lord Jesus, with the symbols 

of his power, together with the commission given by him to 

the apostle, to write what he beholds, (i. 9-20.) 
Sect. II. The Address or Epistle to the Church at Ephesus. (ii. 

1-7.) 
Sect. III. The Address or Epistle to the Church at Smyrna, (ii. 

8-11.) 
Sect. IV. The Address or Epistle to the Church at Pergamos. 

(ii. 12-17.) 
Sect. V. The Address or Epistle to the Church at Thyatira. 

(ii. 18-29.) 
Sect. VI. The Address or Epistle to* the Church at Sardis. (iii. 

1-6.) 
Sect. VII. The Address or Epistle to the Church at Philadelphia. 

(iii. 7-13.) 
Sect. VIII. The Address or Epistle to the Church at Laodicea. 

(iii. 14-22.) 

Part II. contains a prophecy of " the things which shall be 
hereafter," or the future state of the Church through successive 
ages, from the time when the apostle beheld the apocalyptic 
visions to the grand consummation of all things. 
Sect. I. The representation of the Divine glory in heaven, (iv.) 
Sect. II. The sealed book, the Lamb who opens it, and the 

praises sung by the heavenly choir, (v.) 
Sect. III. The opening of the first six seals, (vi.) 

J. Where and when was Revelation written? 

2. What do Sections I., II., of Part I. contain? 

3. Sections III.. TV.? 

4. Sections V.. IV.? 

5. Sections VIT..VITL? 

6. Sections I., II., III., of Part II. ? 



298 ESSON LII. 

Sect. IV. The sealing of the hundred and forty-four thousand, 
and the presentation of the palm-bearing multitude before 
the throne, (vii.) 

Sect. V. The opening of the seventh seal, and the first six 
trumpets, and the prophetic commission to John. 

I. The opening of the seventh seal, and the commission to 
the angel with the seven trumpets, (viii. 1-5.) 

II. The four first trumpets (viii. 6-12), and the denunciation 
of the three woes (13). 

III. The fifth trumpet and the first woe. (ix. 1-12.) 

IV. The sixth trumpet and the second woe. (ix. 13-21.) 

V. The first prophetical vision of the open little book, rep- 
resenting the different states of the Christian Church to the end 
of the sixth trumpet, the measuring of the temple, and the two 
witnesses, (x. 1-11.) 

Sect. VI. The sounding of the seventh trumpet ; the vision of 
the woman persecuted by the dragon, and of the wild beasts 
from the sea and from the land. (xi. 15-19 ; xii., xiii.) 

Sect. VII. The vision of the Lamb and the hundred and forty- 
four thousand elect on Mount Sion, and the proclamations or 
warnings. 

I. The Lamb on Mount Sion. (xiv. 1-5.) 

II. The first angel proclaims, (xiv. 6, 7.) 

III. The second angel proclaims, (xiv. 8.) 

IV. The third angel proclaims, (xiv. 9-12.) 

V. The blessedness of those who die in the Lord proclaimed. 
(xiv. 13.) 

VI. The vision of the harvest and the vintage, (xiv. 14-20.) 
Sect. VIII. Contains the seven vials and the episode of the 

woman of Babylon and her fall. 

I. The vision preparatory to the seven vials, (xv., xvi. 1.) 

II. The pouring out of the seven vials, (xvi. 2-21.) 
Ill The woman, or Babylon, (xvii.) 

IV. The judgment of Babylon continued, (xviii.) 



1. What does Section IV. contain? 

2. Section V.? 

3. Section V., Part V.? 

4. Section VI. ? 

5. Section VII. ? 

6. Section VIII.? 



EEVELATIOtf. 297 

V. Exultation in heaven over the fallen Babylon, and upon 
the approach of the New Jerusalem, (xix. 1-10.) 
Sect. IX. Contains the grand conflict, the millenium, the conflict 

renewed, the judgment, and the new creation. 

I. The appearance of the Lord with his followers, for battle 
and victory, (xix., 11-18.) 

II. The conflict and victory over the beast and false prophet. 
(xxi. 19-21.) 

III. Satan bound, and the millenium. (xx. 1-6.) 

IV. Satan loosed, deceives the nations, and is cast into the 
burning lake. (xx. 7-10.) 

V. The general resurrection and final judgment, (xx. 11-15.) 
Sect. X. Description of the New Jerusalem, (xxi., xxii. 1-5.) 

The conclusion, (xxii. 6-21.) 

" No book," continues Dr. Home, " has been more commented 
upon, or has given rise to a greater variety of interpretations 
than the Apocalypse, which has ever been accounted the most 
difficult portion of the New Testament. The figurative language 
in which the visions are delivered ; the variety of symbols under 
which the events are personified; the extent of the prophetical 
information, which appears to pervade all ages of the Christian 
Church, afford little hope of its perfect elucidation till a fuller 
process of time shall have ripened more of the events foretold 
in it, and have given greater scope to investigation.'' Introduc. 
to the Bible. 

" Respecting the scope and design of this book, the variety 
of opinions is almost incredible. No two commentators agree 
in the interpretation of it, every one forming, in some respects, 
a different hypothesis, while no entire exposition has yet been 
offered in which the cool and cautious inquirer will altogether 
acquiesce." Holden. 

" But this book represents to us, in a small but exact map, the 
steadiness and exactness of Providence, and Christ's govern- 
ment of the world. For here we see the various and seemingly- 

1. What does Section VIII., Part V. contain ? 

2. Section IX.? 

3. What says Home of the interpretation of the Apocalypse? 

4. For what does he think we must wait ? 

5. What does Holden say ? 

6. What does Revelation represent to us ? 



298 LESSON LIL- 

confused events of Providence so exactly methodized as to make 
up one uniform and noble piece. Here piety and wickedness, 
angels and devils, and Church and Antichrist, act various and 
contrary parts; and yet Christ makes use of all for noble pur- 
poses, and carries all on for one great end." Fleming. 
" There have been three main schools of expositors : — 
T. The historical ; who interpret according to the course of 
events from the earliest age to the present time, marking fulfill- 
ments in the successive facts of history. 

II. The prseterists ; who consider that the whole or nearly all 
was long ago fulfilled in the victory of Christianity over hea- 
thenism and Judaism. 

III. The futurists ; who believe that, with the exception of 
the seven Epistles, the prophecy refers exclusively to things 
which have not yet come to pass. 

But every devout reader, even though he maybe unable fully 
to unravel the symbolic visions of the book, will find enough in 
it for profit. He cannot fail to see somewhat of the conflict in 
which the Christian Church has to contend, and to learn the 
glorious rewards of victory. He will be stirred up, therefore, 
to a circumspect and holy walk, and will be encouraged by the 
gracious invitations and remarkable promises abounding herein 
to press onwards in holy hope towards the blessed end. An 
historical interpretation by no means excludes a higher spiritual 
fulfillment." Rev. John Ayre: Treasury of Bible Knowledge, 
1866, 764. 

An interesting account of the Seven Churches of Asia to 
which the seven Epistles were addressed (Rev. i. 4 — iii.), will 
be found in the Comprehensive Commentary, 6 vols, royal oc- 
tavo, which we recommend to all Biblical students as an invalu- 
able store-house of elucidations of Holy Scripture. 

We have now completed our course of studies upon Natural 
Theology and Revealed Religion : let us, therefore, recapitulate 
the subjects of our Lessons. Lessons I. to IX. are devoted to 

1 What is said of historical expositors? 

2. What of the prseterists? 

3. What of the futurists ? 

4. What effect will Revelation have upon the devout reader? 

5. What is said of the Seven Churches ? 

6. To what are Lessons I. — IX. devoted ? 



REVELATION. 299 

the evidences of the great truths of natural religion, and of the 
authority, uncorrupted preservation, credibility, and inspiration 
of the New Testament; Lessons X. to XVI. illustrate the in- 
spiration of the Old Testament by fulfilled prophecies ; Lesson 
XVII. refers to the prophecies of Jesus Christ; Lessons XVIII. 
to XXVI. prove the Divine origin of Christianity by a List >ry 
of its propagation and its fruits, and by other arguments ; Les- 
son XXVII. contains testimonies to Christ, Christianity, and 
the Bible ; Lessons XXVIII. and XXIX. relate to the Divinity 
of Christ; Lesson XXX. treats of Justification; XXXI. , 
of Kepentance and Faith ; XXXII., Confession of Christ ; 
XXXIII., Sunday-school Instruction ; XXXIV., Tract Dis- 
tribution ; XXXV., the Bible; XXXVL, MSS. of the Bible; 
XXXVII., English Translations of the Bible; and Lessons 
XXXVIII. to LIT. inclusive, take up each of the sixty-six books 
of the Old and New Testaments, separately, giving analyses of 
their contents, and other information respecting them. " That 
the soul be without knowledge it is not good :" let it be our care 
that increase of knowledge tend not to increase of condemna- 
tion ; never forgetting that it is the " entrance'" of the words 
which "giveth light," which "giveth understanding unto the 
simple ; " and that the Holy Spirit is ever ready to lead into all 
truth those who implore his influence, confide in his teachings, 
and rests upon his promises. 

1. What are the subjects of Lessons X. — XVI. ? 

2. Lesson XVII.? 

3. Lessons XVIII— XXVI? 

4. Lessons XXVIL— XXIX.? 

5. Lessons XXX.— XXXVII. ? 

6. Lessons XXXVIII.— LIL? 



ANALYTICAL INDEX. 



Abelard and the Bible 154 

Abraham, prophecies respecting... 78 

Accident, doctrine of 9, 13 

Acre, seige of. 129, 130 

Acts, Book of...26, 28, 33, 85, 91, 114, 275 

Adhelin translates the Psalms 205 

Adrian rebuilds part of Jerusalem. 92 

Africa, gospel in 21 

African Servant, The 190 

Agrippa, King 26 

Agrippina, Empress 139 

Alarm to the Uncon\erted 190 

Alcibiades, the profligate 100 

Alexander, conquests of 99 

Alexander, Dr. J. Addison, on Acts 275 

Alexandria, the gospel in 21 

Jews of 84 

Alexandrian manuscript 202 

Alleine's Alarm 190 

Alphabet, invention of the 65 

Alypius and the Temple 93 

Ambassador, credentials of an 15 

American Tract Society 189 

Ammianus Marcellinus 94 

Amnion, Lord Lindsay on 74 

Ammonian Sections 196 

Ammonius, Harmony by 195 

Amos, Book of 247 

Amytis, Queen 51 

Ancient writings 40 

Ancients, public charities unknown 

to the 143 

Andreas of Csesavea 196 

Andrew, King of Hungary 130 

Animal Kingdom 13 

Antioch, gospel in 21 

Antiochus Epiphanes SO, 84 

Anxious Inquirer, Henry's 190 

James's 190 

Apocalypse, The 294 

Apocryphal Scriptures 22, 32 

Apollos, Luther on 287 



Apostles, fate of the 120 

qualifications of the 110 

success of the 113 

of Mohammedanism 120 

Aquinas, Thomas, ingenuity of..... 154 

Arabia, Petrcea 27 

Architecture, Christian 154 

Aretas and Herod 27 

Aristotle, philosophy of 109, 141 

Artaxerxes Longimanus 235 

Arundel, Archbishop 206 

Ashamed of Jesus 179 

Assent of the conscience 12 

Assyria, heathenism in 98 

palaces of 63 

conquered by the Persians.. 84 

conquers Judea 84 

Astronomy, invention of. 65 

Atheism, causes of 49 

irrational 9 



Athenagoras of Athens 21 

Athens, idolatry, morals, &c. of, 21, 95, 
138, 140, 143. 

Attains of Pergamus 140 

Augurship desired by great men... 105 

Augustine, Bishop of Nippo 21 

catalogue by 20 

■ on heathen philosophers 118 

Augustus, Emperor 26, 27, 138 

Austria, Duke of ■ 129, 130 

Authenticity of the New Testament 19 
Ayre's Treasury of Bible Know- 
ledge quoted, 198, 199, 214, 239, 252, 298 

Babel, tower of. 51 

Baber, Rev. H. H 203 

Babylon, account of...., 50 

captivity in 58, 245 

capture of 53, 84 

conquers Judea 84 

Babylonish Talmud 220 

! Bacon, Francis, and Shakspeare.... 37 
26 301 



302 



ANALYTICAL INDEX. 



Bacon, reason of 13 

Barbarossa, Emperor 129 

Barnabas and the New Testament. 21 

Epistle of 203 

Baronius cited 259 

Bashan, cities of. 72 

Porter on 71 

Bavaria, Lewis of 130 

Baxter and the Bible 155 

call to the Unconverted by.. 190 

Bede, translations from the Bible 

by 205 

Belief of the heart 173 

Belshazzar's feast , 57 

Belus, temple of. 51 

Benevolence of Christianity. ...142, 150 

pleasure in 12 

Bengel's New Testament 39 

Benjamin carried captive 84 

Benjamin of Tuleda on Babylon... 55 

Bernard of Clair val 129 

Bethany, town of Lazarus 42 

Bible, account of the 193 

chronology of the 209, 210 

Concordances to the 197 

distribution of the 148, 181 

divisions of the 193-198 

English translations of the 205, 

231. 

Latin 197, 205 

manuscripts of the 199 

Mazarine 205 

Poetical Books of the 237 

price of in the 14th century. 205 

■ Prophetical Books of the 243 

Rousseau on 151 

Testimonies to the 151 

Triumphs of: see Tuliidge.. 

value of 151 

Bishops' Bible 207 

Blanks in the church 191 

Blood, circulation of the 30 

Blots on the church 191 

Bodleian Library 201 

Boils, plague of 218 

Bolingbroke, Lord, on Christianity 151 

Book, first printed 199 

Book of Mormon 155 

Bordentown, tracts distributed near 188 

British Museum 201 

Bruce on Tyre 61 

Brutus on suicide 140 



Bryant, Jacob, on early Christian- 
ity 119 

on the Plagues of 

Egypt 217 

Buckingham on Babylon 55 

Bunyan and the Bible 155 

Burke, Edmund, eloquence of 13 

Burnet's Reformation 19, 32 

Business, the most important 179 

Bythinia, Christians in 116 



Csesarea, captured 

garrison at 

gospel at 

■ ■ Paul sent from 

Caius Csesar, god 

Caligula, Emperor 85, 

Call to the Unconverted 

Calmet on II. John , 

Calvin, doctrines of 

Campbell, Dr. George, on Luke 

on Mark 

on Matthew 

Canon of the New Testament 

Caracalla, Emperor 

Caro, Hugo de Sancto '. 

Carthage, Council of 

gospel at 

Cassius on suicide 

Cato, suicide of 

Catalogues of the New Testament 

21, 32, 116. 

Cattle, murrain among the 

Cave, Dr. Wai., on Mark 

Celestin III., Pope 

Celsus and the New Testament 

Centurion, character of the 

Chaldee language 

Chaldees, Jews subject to the 

Champagne, Count of 

Champollion at Karnak 

Chance, doctrine of 9, 10 ; 

Change of heart 

Character of the Propagators of 

Christianity 

Charities in Christendom 

Charlemagne, Emperor 

Charles I., King of England, 30, 37, 

Chatterton, Thomas 

Children blessed by a tract 

love of -... 



! Christ acknowledged by God. 



129 

27 
21 
27 
138 
139 
190 
292 
207 
268 
259 
257 
40 
139 
197 
20 
21 
140 
140 
20, 

218 

259 

130 

22 

25 

23 

80 

130 

69 

13 

145 

107 
143 

30 
202 

37 
188 

12 

15 



ANALYTICAL INDEX. 



303 



Christ, ashamed of 179 

character of. 15, 43, 151, 152 

confession of. 173 

Divinity of 158-167 

miracles of 16. 26 

mission of 14 

Napoleon I, on 152 

preaching of 15, 26 

predictions respecting 85 

prophecies hy 89 

redemption by 171 

resurrection of 26, 134 

righteousness of 19, 168 

Rousseau on 151 

Christian writers, early 116 

Christians, persecutions of the. .43, 135 

206. 
Christianity, benevolence of.... 143, 150 

doctrines of 107 

Evidences of 14 

Fruits of 138-150 

Propagation of 95-125 

suited to man 15 

Christianity and Mohammedanism : 

The Crusades 126 

Chronicles I. and II 234 

Chronology, Biblical 209, 210 

Chrysostom. eloquence of. 154 

on early Christians .- 117 

on rebuilding the Temple... 99 

Church founded by Christ 14 

joining the 179 

Cicero, eloquence of. 13 

on a creator 10 

on public worship 108 

on suicide 140 

quotations from 20 

wishes to be pontiff 105 

Circulation of the blood 30 

Cities of Bashan 72 

of Moab 73 

Clarke, Dr. Adam, on Deuteronomy 229 

Mark 262 

Clarendon, Earl of, Rebellion by..l9, 32 

Claudius, Emperor 44 

Clement, Epistle of 202 

Clement, of Alexandria 20, 21, 115, 

252, 2S7. 

Clermont, Council of. 128 

Coal, an evidence of design 11 

Codex A 202 

Alexandrinus 202 



Codex Bezie 204 

Bilingues 202 

Cantabrigiensis 204 

Laudianus 200 

Sinaticus 203 

Codices Palimpsesti 202 

Coleridge, S. T., on the Bible 155 

Colleges of Egypt 65 

Colossians, Epistle to the 285 

Columbus and the Bible 155 

death of.. 30 

Commodus, Emperor 139 

Commentaries on the New Testa- 
ment, early 22 

Concordance to the Vulgate 197 

Concordances to the Bible 197 

Conde, the Great, on infidelity 85 

Confession of Christ 173 

Conrad III., Emperor 129 

Conscience, a proof of God 12 

as a judge 192 

enlightened 169 

sophisticated 191 

terrors of 169, 174 

Conscientious, Guide to the 191 

Consent of nations 12 

Constantine the Great, Boling- 

broke on 151 

Constantine the Great, conversion 

of. 20 

Constantine the Great, Jews rebel 

against 93 

Constantinople, capture of 196 

seat of the Eastern Empire.. 126 

''Convenient season" 173, 180 

Conversion, fruits of. 145, 148, 177 

of friends 187 

Conversation with the unconverted 187 

Convictions trifled with 180 

Conybcare andHowson's St. Paul.. 281 

Cooper's Codex Alexandrinus 203 

Corinth, character of 143, 282 

Corinthians, Clement to the 202 

First 282 

Second 283 

Cosmogony 209 

Council of Carthage 20 

Clermont 127, 128 

Placentia 128 

Coverdale, Bible by 206 

Cowper and the Bible 154 

Cranmer, Bible by 207 



304 



ANALYTICAL INDEX. 



Creation of the world: 209 

Credibility of the New Testament 41, 

45. 
Credulity of unbelievers.. 26, 34, 35, 133 

Crimean War 92-125 

Crosses worn by the crusaders 127 

Cruelty of Heathenism 139 

the Romans 139 

Crusades, history of the nine.. 126-131 

results of the 131 

Cumanus, Procurator 28 

Cursive manuscripts 203 

Cyrus and Jerusalem 59 

captures Babylon. 53, 56, 57, 245 

predicted 56 

Dairyman's Daughter • 190 

Damascus, Five Years in 72 

Damietta, capture of.. 130 

Daniel, Book of 57, 81, 85, 245 

death of 245 

Dante, poetry of... 154 

Darius, King of Babylon 57 

Davidson's Biblical Criticism 204 

Davy, Sir Humphry, invention of.. 13 

Day of Pentecost 147 

De Rossi on the Codex Laudianus.. 200 

Dea Syra, worship of 139 

Death-bed repentance 180 

Deists, community of 144 

Democritusat Memphis 65 

Demosthenes, eloquence of 13 

Depravity of the heart 157, 174 

Design, evidences of 12 

Deuteronomy, Book of 69, 77, 81, 226 

Diana, Temple of 99 

Distribution of Bibles 148, 181 

tracts 181 

Divinity of Jesus Christ 158-167 

Divisions of the Bible 193-198 

Doctrines of Christianity 107 

Doing good 181 

Domitian, reign of. 270, 294 

Dositheus, the impostor 90 

Douay Old Testament 207 

Drunkenness, Rewards of. 190 

Duke of Austria, Leopold 129, 130 

Eadie, Dr., on the Bible 153 | 

Earl of Rochester, conversion of the 14S I 
East Armaean tongue 23 I 



Eastern emperors.... 126 

Ecclesiastes, Book of 242 

Edom, cities of 74 

prophecies respecting 70 

Stephens on 70 

Education in Christendom 143 

Edwards, Jonathan, and the Bible. 155 

Egbert translates the Gospels 205 

Egypt, antiquities of 67 

colleges of 65 

conquered by the Persians.. 84 

description of. 65 

Heathenism in 98 

Isis worshipped in 139 

learning of. 65 

monuments of 63 

persecutes the Jews 83 

pyramids of 65 

religion of 19 

Serapis worshipped in 139 

Eldon, Lord, judgment of 13 

Elements, composition of the 11 

Elfric, translations from the Bible. 205 

Emperor Adrian 92 

Augustus 26 

Barbarossa 129 

Caligula 85, 139 

Caracalla 139 

Charlemagne 30 

Claudius 44 

Commodus... 139 

Conrad • 129 

Constantine 20, 93, 156 

Frederick 1 129 

Frederick II 130 

Germanicus 139 

Heliogabalus 139 

Nero • 43, 114, 115, 139 

Nerva 270 

Severus 139 

Tiberius 26, 43, 139 

Trajan 43, 103, 114, 166 

Vespasian 139 

Emperors, Eastern 126 

German 30, 129, 130 

Roman, 20, 26, 43, 44, 85, 92, 93, 

103, 114, 115, 129, 139, 140, 156, 166, 
270. 

Empire of love 152 

Empress Agrippina 139 

Encyclopaedia of Religious Know- 
ledge 52, 88 



ANALYTICAL INDEX. 



305 



End of the world 127 r Fiction, generality the cloak of 41 



England 30, 92 

English translations of the Bible... 203 

Ephesians, Epistle to the 284 

Ephesus, John at 270, 295 

Paul at 99 

Epicureans in Athens 112 

Epiphanius on Mark 25S 

Epistle of Barnabas 203 

Clement 202 

James 289 

jude 293 

to the Ephesians 284 

Hebrews 229 

Epistles of John 291 

Paul 2S, 33, 282 

Peter 290 

Phalaris 37 

Erasmus, erudition of 154 

Erskine, Lord, on the Jews 85 

Essay on Man, by Pope 30 

Esther, Book of ~ 236 

Euphrates, river 51, 55 

Eusebian canons 196 

Eusebius 21, 258 

Euthalius of Alexandria 195 

Everett, Edward, on the Bible 155 

Evidence, historical 30 

Evidences of Christianity 14 

Evidences of Christianity : see 

Macllvaine. 

Evidences of Design 12 

Excuses for not confessing Christ, 179, 

ISO. 
Exhortations to the unconverted.. 187 

Existence, origin of 9 

Exodus, Book of. 79, 214 

Ezekiel, Book of. 235, 245 

on Egypt 66 

Idumea 71, 74 

Ninevah 63 

Tyre 60 

Ezekiel in Babylon 81 

Faces, variety of 11 

Faith, justification by 283 

want of 173 

Famine predicted... 90 

Father, Roman 141, 143 

F'elix, Procurator 26, 27 

Festus, Governor 26 

Feudal system 132 

U 26* 



First Cause, doctrine of a 9, 10 

Five Years in Damascus 72 

Fiaccus, death of 84 

Fleming, Robert, on Revelation.... 297 

Flies, Plague of 21S 

Flowers, fragrance of. 11 

Folly of infidelity 136 

Force, empire of. 152 

Forgery, literary 25, 37 

France S3, 92 

Kings of: see Kings 

Franklin, Benjamin, invention of 13 

Frederick 1 129 

II 130 

Frogs, Plague of 217 

Fruits of Christianity a proof of its 

Divine Origin 138-150 

Fulfilled Prophecies proofs of In- 
spiration 50-94 

Fulk of Neuilly 130 

Fuller, Dr. A., a tract by 188 

Future state, belief in a 12 

Gaius, three of this name 292 

Galatians, Epistle to tbe 283, 288 

Galilee 27 

Gardiner, Colonel, conversion of... 148 

Gauls, ancient 83 

Generality the cloak of fiction 41 

Genesis, Book of 78, 85, 209 

Geneva Bible 207 

New Testament 197 

Gentile world, state of the 14 

Gentiles, Priests of the 101 

Geological periods 209 

Germany, Emperors of. 30, 129, 130 

Gibbon, Edward, on Egypt 66 

Heathenism... 99, 



104, 138. 



Mohammedan- 



ism , 123 

rebuilding the 

temple 93 

Roman morals 140 



Gil by, Anthony, and the English 

Bible 197 

Gladiators, Roman.... 109, 139, 142 

Gliddon, G. R., on Karnak 69 

God acknowledges Christ 15 

as a creator 9, 12 

as a governor 12 



306 



ANALYTICAL INDEX. 



God as a judge 12, 36 

conscience, a proof of... 12 

existence, of 9, 12 

invisibility, of. 10 

Godfrey captures Jerusalem 126, 129 

Gods, worship of the Heathen.. 138 

Goodman, Christopher 207 

Gospels, characters of the 25, 33 

Goths in Spain 83 

Government, Egyptian 65 

Governor, God a moral 12 

Graham on Moab 73 

Graves, Dr. R., on the Jews 79 

Gravitation, law of. 11, 30 

Great Bible, A.D, 1539 207 

"Great Question Answered".... 188 

Greece, Heathenism in 98 

morals of 109, 140 

philosophy of 115 

Greek, classical 23 

Empire conquered 130 

■ manuscripts of the New 

Testament 201 

of the New Testament.. 28, 32 

Testament of Stephens. 197 

Greeks, obligations to Egypt of 

the 65 

Green, Rev. S., on the Divin- 
ity of Christ 158 

Gregory IX., Pope 130 

Greisbach, J. J., New Testament 

of 39 

Grove of philosophers at Athens 108 

Guide to the Conscientious 191 

Habbakuk, Book of 249 

Hadrian conquers the Jews 80 

Haggai, Book of 250 

Hail, rain, and fire, Plagues of. 218 
Hale, Sir Mathew, judgment of 13 

Hales, Dr. Wm., chronology of 210, 238, 
288. 

Handbill tracts 188 

Handwriting, variety of 11 

Hanging gardens of Babylon... 51 

Haphtaroth, the 197, 199 

Harmonies of the New Testa- 
ment 22, 32, 195 

Harvey, Dr., and the blood 30 

Hauran, Porter on 71 

Hazlitt, Wm., on the Bible 153 

Heart, belief of the 173 



Heart, change of the 145 

depravity of the 157, 174 

opposed to God 137 

unbelief of the 31, 173 

Heathenism, cruelty of 139 

■ Gibbon on 99, 104 

morals of 14, 97, 138, 139- 

141. 

philosophies of 102, 108, 

109, 112, 115, 116, 118, 134, 135, 141. 

priests of 104, 105, 134, 135 

Eevival of 101 

ritual of 105 

tolerance of 108 

vices of 97, 109, 138, 139- 

141. 

Hebraic-Greek of the New Tes- 
tament 23 

Hebrew Concordance 197 

manuscripts 199 

Pentateuch 197 

Hebrews, Epistle to the 229, 287 

Heeren on the Crusades 132 

Heliogabalus, Emperor 139 

Heliopolis, College of 65 

Hellenic arts 99 

Henry III. of England 131 

Henry, Dr. T. C, Anxious In- 
quirer by 190 

Hermas of the time of Paul 21 

Hermas, Shepherd of 203 

Herod, Aretas wars with 27 

beheads John the Bap- 
tist 43 

death of 84 

Herodias taken by 27 

Judea conquered by 80 

Herodotus, History of. 23, 51, 58 

Hesiod, poems of 23 

Historians of the time of Christ 27 

Historical Books of the Bible. . 231 

Historical evidence 30 

History of Herodotus 23, 51, 58 

Thucydides 23 

Hodge, Dr. C„ Way of Life by.. 168, 174 

Holden on Revelation 297 

Holy Land and the Crusades... 127 
Holy Spirit, grieving the 180 

influences of the... 137 

Homer, imagination of 11 

poems of 23 

Honorius III., Pope 130 



ANALYTICAL INDEX. 



307 



Hooker, Richard, and the Bible 155 

Horse Paulinge, by Paley 23 

Home, Bishop George, on the 

Psalms 240 

Home's Introduction to the Bi- 
ble quoted 23, 29, 39, 46, 67, 
81, 86, 204, 210, 216, 220, 222, 
226, 231, 249, 258, 268, 272, 279, * 
285, 288, 295, 297. 

Horsley, Bishop S., on Daniel... 246 

Hosea... 246 

Hosea, Book of . 246 

Hospitals, unknown to the an- 
cients 143 

Howe, John, and the Bible 135 

Humbler classes, elevation of the 143 
Hume David, on the morals of 

Heathenism 139, 140 

referred to 136 

Hungary, King of 130 

Huss the Reformer 132 

Hypocritical professors 149 

Icon Basilike, authorship of 37 

Idolatry, Gibbon on 138 

Idumea, desolation of 74 

Stephenson 70 

Ignatius, Bishop of Antioch 21 

Image worship 105 

Immorality of Heathenism. See 

Heathenism. 

Impotent man healed 17 

India, early Christians in US 

Indifference to religion 135 

Individuals, assent of 12 

Infants, exposure of 140 

Infidelity, causes of 31, 49 

folly of 136 

■ Prince Conde" on 85 

Infidels, confuted by Layard... 64 

convinced of their folly 136 

credulity of 26, 34, 35, 46, 133 

Stephenson 70 

testimonies of to Chris- 

tiauity 151 

Innocent III., Pope 130 

Inquisition, the 132 

Inspiration, Fulfilled Prophe- 
cies, proofs of 50 

of the New Testa- 
ment 45 

Scott on 48 



Instinct, whence derived 10 

Intellectual constitution of 

man 13 

Intemperance, tracts against... 190 

Irenseus of France 21 

on New Testament 20 

Revelation 294 

Ireland, W. H., forgeries of 37 

Isaiah, Book of 243 

on Babylon 53, 54, 55 

Edom 70 

Egypt 66 

Judea 76 

the Messiah 88 

Ishmael, descendants of. 83 

Isis, worship of 108, 139,218 

Israel, ten tribes of, carried 

captive 84 

Isthmian games 106 

Jacob, prophecy of 85 

Jaffa captured 129 

Jairus's daughter raised 17 

James, Epistle of 289 

style of 25 

James, J. A., Anxious Inquirer 

by 190 

Jeremiah, Book of 244 

on Babylon 53, 54, 55 

Edom 70 

Egypt 66 

Jews 82 

Moab 73 

Jeremiah, Lamentations of 244 

Jerome, catalogue by 20, llu 

on Mark 253 

Jerusalem, captured 68, 126, 129 

Christ's prediction 

respecting 92 

destruction of 24 

history of 126 

Kingdom of, A. D. 

1099-1187 129 

Jesus : See Christ. 

Jews, Assyrians conquer the... 84 

Babylonish captivity of 

the 58 

Claudius and the 44 

Conde on the 85 

Eiskine on the 85 

estimation of the 110 

persecutions of the 83 



308 



ANALYTICAL INDEX. 



Jews, preservation of the 81, 85 

prophecies respecting the 78, 82 

subvertion of the polity 

of the 24 

transported to Egypt 80 

Job, Book of 213,237 

confession of 174 

Joel, Book of 246 

John of Gaunt 206 

John the Baptist, death of 43 

preaching of.. 27 

John the Evangelist at Ephesus 270, 295 

Patraos... 270 

Epistle 

Eirst, of 291 

Second of 292 

Third of.. 292 

Epistles of. 291 

Gospel by 33, 42, 

85, 269. 

Style of 25 

Johnson Dr. S., on the New 

Testament ,. 30 

Jonah, Book of 62, 248 

Josephus cited 24, 27, 28, 43, 59, 80, 90 

Joshua, Book of 231 

succeeds Moses 229 

Josiah predicted :. 79 

Judah carried captive 84 

Judaism at the time of Christ... 96 

Jude, Epistle of 293 

style of 25 

Judea, invasion of 68 

prophecies respecting.... 76 

subject to Rome 27 

Judge, God as a 12 

Judges, Book of 231 

Judgment, the idle Christian at 

the 191 

Julia, goddess 138 

Julian the Apostate..... 22, 93 

Julius a centurion 27 

Julius Csesar, death of 30 

Junius, Letters of 37 

Jnpiter of the Capitol 108 

Justification of the Sinner 19, 168, 238 

Justin, martyr, character of 116 

in Syria 21 

on the early 

Christians 115 

Karnak, temple at ( 



Kennicott Dr., and Hebrew MSS 200 

Khorsabad, monuments of 63 

King of England, Eichard 1 129 

France, Louis VII 129 

Philip Augus- 
tus 129 

Hungary, Andrew 130 

James's Bible 207 

of Navarre 131 

Kings, Book I. of 69, 233, 234 

II. of. 233, 234 

Kipling's Codex Bezse 204 

Knox, John and the Bible 207 

Kopp, Dr. J. B., on Mark 261 

Koran and the Bible 155 

authority of the 124 

miracles not claimed by 

the 120 

Kurtz's History of the Old Cov- 
enant 215 

Kuster's New Testament 39 

Laborde on Edom 71 

Lame man healed 17 

Lamentations of Jeremiah 244 

Language, Chaldee 23 

East Armsean 23 

English ... 23 

French 23 

German 23 

Greek 23 

Hebraic-Greek 23 

; — New Testament 23, 32 

Syraic 23 

West Arm sea n 23 

Lardner, Dr. N., on' Tertullian. 20 

Latin Bibles 7. 197. 199, 205 

Concordance 197 

Laws, human.... 171 

in Christendom 142, 143, 171 

of Nature 10 

New York 34 

under Heathenism 142, 143 

Lay activity 182, 192 

Layard, A. H-, on Nineveh 62 

Lazarus, resurrection of 17, 42 

Legislation, Egyptian 65 

Leopold, Duke of Austria 129, 130 

Letters of Junius 37 

Leviticus, Book of 76,220 

Lewis of Bavaria 130 

Lice, Plague of 217 



ANALYTICAL INDEX. 



309 



Liddon's Bampton lectures 153 

Lindsay, Lord, on Amnion 7-4 

Literary forgeries 25, 37 

Loaves and fishes, miracle of the 17 

Locke, John, reason of 13 

Lockhart, J. G., and Sir W. 

Scott 156 

Louis, Count of Blois 130 

VII., King of France...... 129 

IX 131 

Love, Empire of 152 

for children 12 

Lowth, Bishop, on Amos 246 

Lamenta- 
tions 244 

ode of Moses 230 

Proverbs 241 

Lucaris, Cyrillus 202 

Lucian on the early Christians. 44 

Lucius Caesar, god 138 

Luke, style of 25 

writings of 12, 25, 27, 28, 85, 89, 

90, 263, 287. 

Luther, influenoe of 132 

in trepidity of 154 

on the Epistle to the 

Hebrews 287 

Lyttelton, Lord, on the philos- 
ophers 102 

Macdonald on the Pentateuch.. 215 
Macllvaine, Bishop, Evidences 

of Christianity by, quoted 33, 41, 45, 

90, 92, 94, 102, 105, 110, 113, 120, 133, 

139, 145, 190. 
Macknigbt on Epistle to the 

Hebrews 2S8 

■ Second John.... 292 

Magistrates, Heathen 102 

Mai, Cardinal, Codex Vaticanus 

by 203 

Malachi, Book of 251 

Mamelukes rule Egypt 66 

Man, intellectual constitution 

of 13 

-origin of...". 10 

Mansfield, Lord, judgment of... 13 

Manuscripts of the Bible 199, 202 

cursive 203 

Greek.. 201 

Hebrew 199 

uncial ..202, 203 



Marcomanni invade JRome 139 

Mark, Gospel by 89, 90, 258 

style of 25 

Marriage, constitution of 11 

Marsh, Bishop, on the New 

Testament 25, 42 

Martha, character of 25 

Masorah, the 194, 197, 201 

Masoretic verses 194, 197 

Matter incapable of thought 13 

origin of 9 

Matthew, Gospel by 89, 90, 91, 252 

style of 25 

Matthewe's Bible 207 

Maundeville, Sir J., on Babylon 55 

Maundrell, H., on Tyre 60 

Mazarine Bible 199, 205 

Medes attack Nineveh 62 

and Persians, army of.... 56 

Medical skill in Egypt 218 

Megilloth, the 197, 199 

Melic-Camel, Sultan 130 

Memphis, College of 65 

Messiah, Jewish expectations 

• respecting 95 

predictions respect- 
ing 85, 232, 239 

Micah, Book of 86, 248 

Michaelis on Acts 276 

■ Colossians 2S6 

Epherians 286 

Job 233 

John 274 

literary forgery.... 33 

New Testament.... 25 

Mill's New Testament 39 

Milton, John, and the Bible 15-4 

Paradise lost 19, 30, 32 

Minerals a proof of design 13 

Ministers, Christian 150 

Minuteness the manner of truth 41 
Miracles not appealed to by 

false religions 16 

proofs of Christ's mis- 
sion 16 

Mithras, worship of 108, 139 

Moab, Graham on 73 

Mohammedanism, history of 26, 120, 

123. 
Montholon, Count, Napoleon I. 

and 152 

Moon, worship of the 219 



310 



ANALYTICAL INDEX. 



152 



50 



Moors in Spain 83 

Moral Governor of the Universe 12 
Morals, Heathen 14, 97, 138, 139-141 
More, Sir Thomas, and Tindal... 206 

Mormon, Book of 155 

Mormons, credulity of 26 

Moses, history of 229 

ode of 229, 230 

writings of 209, 214, 220, 223,226 

Mosheim on the age of Moham- 
med 120 

Mosque of Omar 126 

Murrain among cattle „ 218 

Nahuni, Book of 62, 249 

Napoleon I. on the empire of 
Christ 

Nathan, Rabbi Mordecai, Con- 
cordance by 

Nations, consent of 

Natural Religion 

Nature, laws of 

Nebuchadnezzar, Babylon beau- 
tified by 

Jerusalem de- 
stroyed by 80, 126 

madness of 84 

palace of 55 

Tyre attacked by 60 

Nebemiah, Book of 235 

Nero, depravity of ... 139 

household of 115 

persecutions under 43, 114 

reign of 259, 270, 294 

Nerva, accession of 270 

New Testament, ancient com- 
mentaries on 22 

ancient quo- 
tations from 21, 40 

antiquity of 

the 20 

authenticity 

of the 19 

canon of the 40 

■ Catalogues of 

the 20, 21, 32 

collected into 

one volume 21 

credibility of 

the 45 

Greek manu- 



scripts of the 201 



New Testament, Greek, printed 197 

inspiration of the 45 

language of the 23, 32 

style of the 25 

truth of the 14 

writers of the 19, 24 

Newcome, Archbishop Win., on 

Second John.... 292 

Obadiah 24S 

Newton, Sir Isaac, discovers 

gravitation 30 

on Daniel ... 246 

Epistle to 

the Hebrews 287 

New Tes- 
tament . 29 

reason of.. 13 

testimony 

of title p. 

Newton, John, conversion of.... 148 
Newton, Bishop Thomas, on the 

Jews 79, 82 

Nicholls's mine explored 205 

Nicodemus, confession of. 16 

Niebuhr on Babylon 55 

Nile turned into blood 217 

Nimrod, Babylon enlarged by... 50 

Nimroud, monuments of 63 

Nineveh, description of 62 

Ezekiel on 63 

Layardon 62 

predictions respecting 249 

sculptures of 63 

Numbers, Book of 69, 220, 222 

Obstacles to the propagation of 
Christianity 95-113, 120-125, 133-135 

Obadiah, Book of 247 

Ode of Moses 230 

Og, King of Bashan 72 

Old Testament, arrangement of 

the 193 

contents of the 19 

Oliver Cromwell becomes ruler. 30 

Olympic games 106 

Omar captures Jerusalem 126 

Mosque of 126 

Oppression, indignation at 12 

Oracles, Sybilline 39 

Origen at Alexandria 21 

learning of 154 

lectures of 116 



ANALYTICAL INDEX. 



311 



Origen, on the New Testament 20 

Osiris, worship of 218 

Ossian, Poems of 37 

Ottoman Turks rule Egypt 66 

Owen, John, and the Bible 155 

on the Epistle to 

the Hebrews 288 

Packages of tracts for sbips 190 

taverns... 190 

Paginus, Xantes, Bible of 197 

Paine, infidelity of. 136 

Palestine, divisions of 27 

geography of 72 

Paley's Evidences of Christian- 
ity 22 

Horae Paulina* 28,281 

Pamphilius the martyr 195 

Pantaenus the Stoic 116 

Pantheism, irrational 9 

Pantheon, deities of the 108 

Paradise Lost 30, 32 

Parker, Archbishop. Bible of.... 207 

Patmos, Isle of 294 

Paul at Ephesus 99 

character of 33 

Epistles of 23, 33, 232 

literary style of 24, 23 

oratory of 44, 2S0 

Paley on 28, 2S1 

sent to Rome 27 

style of 25, 287 

writings of 26 

Pausanias on Babylon 55 

Pentateuch, the 194, 195, 197, 199,201, 

215. 

Pentecost, day of 147 

Persecutions of Christians 43, 102, 114, 

135, 206. 
Persians, Assyria conquered by 

the 84 

Babylon 56, 84 

Egypt 81 

Jews restored by the.. S4 

Mithras worshipped 

by the : 108,139 

Pestilences predicted 90 

Peter, character of 2S, 33, 259 

Epistlesof 2S, 33, 29 J 

Peter, oratory of 2S0 

. style of 25 

Peter the Tlermit, eloquence of 127 



Petrarch, poetry of 154 

Petroleum an evidence of design 11 

Phalaris, Epistles of 37 

Pharisees, sect of the 27, 107 

Pharoah Shishak invades Judea 63 

Pharoahs, reigns of the 68 

Philadelphia, tract distribution 

in 183 

Philemon, Epistle to 2S7 

Philip Augustus, of France 129 

Philippians, Epistle to the 2S4 

Phillip's Guide to the Conscien- 
tious 191 

Philo, style of 24 

Philosophies of Heathenism 102, 108, 
109, 112, 115, 116, 118, 134, 135, 141. 

Pilate, Pontius 26, 27, 43 

Pinner, Dr., and Hebrew manu- 
scripts 200 

Placentia, Council of 128 

Plagues of Egypt , . 217 

Planets, regulation of the 11 

Plato at Heliopolis 65 

philosophy of 109, 117, 141 

on Socrates 43 

Pliny the younger and the 

Christians 43, 114, 116 

on Babylon 55 

wishes to be pontiff 105 

style of 287 

Plutarch on morals 140 

suicide 140 

Pococke on Tyre 60 

Poems of Hesiod 23 

Homer 23 

Ossian 37 

Rowley 37 

Poetical Books of the Bible 237 

Poetry of the Old Testament.... 195 

Poisoning among the Heathen. 140 
Polycarp, a disciple of St. John 20, 21, 

294. 

Polyglott, Antwerp 197 

Polytheism, tolerance of 103 

Pompeii, antiquities of 67 

Pontius Pilate 26, 27, 43 

Pontus, Christians in 116 

Pope, Celcstin III 130 

Eugeuius III 129 

Gregory IX 130 

Honorius III 130 

Innocent III. 130 



312 



ANALYTICAL INDEX. 



Pope, Leo III 30 

Urban II 128 

Pope, Alexander, imaginatiou of 13 

Essay on Man by 30 

Porphyry on Origen 116 

opposes Christianity 104 

quotes from the New 

Testament 22 

Porter, J. C, on Bash an 71 

Portico of Philosophers 108 

Preservation of the New Testa- 
ment 37 

Priests of Heathenism 104, 105, 134, 135 

Procrastination, danger of. 180 

Prodigal Sou, The 177 

Profitable Life, The 187,190 

Prophecies, Fulfilled, Proofs of 

Inspiration 50-94 

Prophetical Books of the Bible 243 

Prophecy as an evidence 16 

Propagation of Christianity a 



Proof of its Divine Origin. 

Proverbs, Book of 

Psalms, Book of the 

translations of the .. 

Ptolemais, reduction of 

Puritans, valour of the 

Pyramids of Egypt 

Pythagoras at Thebes 



95-125 

241 

86, 238 

205 

129 

155 

65 

65 



Quinctilian on philosophers 141 

Quotations, ancient, from the 
New Testament 21, 40 

Recapitulation of Lessons 298 

Redemption by Jesus Christ title-p., 

171 

Rehoboam, reign of 6S 

Religion, Natural 9 

Remorse 169, 174 

Repentance, death-bed 180 

• and Faith 173 

Revelation, probable 14 

Revelation, Book of 21, 85, 294 

Revival of Heathenism 

rjiemish New Testament 

Rich, C. J., on Babylon 

Richard Cceur de Lion 

Richard, Earl of Cornwall ... 
Richmond, Legh, books by .. 

Righteousness of Christ 

Ritual of Heathenism 



101 
207 

55 
129 
131 
190 

19 
105 



Robinson, Dr. E., on Tyre 61 

Rochester, Earl of, converted ... 148 
Roman Empire, Christianity in 
the 43 

destroyed 84 

invaded 139 

garrison at Csesarea 27 

governors 26 

Romans, Epistle to the 282, 288 

Rome, church at 282 

— cruelty in 109, 139 

emporors of: see Emper- 
ors of Rome. 

gladiators of 139 

Heathenism in 98, 105 

hospitals unknown in ... 143 

idolatry in 138 

Judea subject to 27, 80 

morals in 109, 140 

Paul sent to 27 

power of the father in ... 141 

priesthood of 105 

religion of 105 

slavery in 139 

suicide in 140 

tribute paid to 27, 80 

Rousseau on Christianity 118, 151 

Rowley's Poems 37 

Rufinus, catalogue by 20 

Ruth, Book of 232 

Sabbath, observance of the 212 

Sabionnetta, Pentateuch of 197 

Sacrifices, rite of 210, 221 

Sadducees, sect of the 27, 107 

Sailors, tracts for 190 

Saint James's Park, a tract in... 188 

Saint Petersburg, library of 203 

Sais, College of 65 

Saladin captures Jerusalem 126 

defeated by Richard I... 129 

Salchah in Bashan 72 

Samaria 27,80 

Samaritan Pentateuch 201 

Sampson, Thomas, and the Eng- 
lish Bible 197 

Samuel, Books I. and II 232 

Sandford, Sir D. K., on the Bible 153 

Saul, conversion of 147 

Saxon, translations from the 

Biblelnto 205 

Scholars, duties of 186 



ANALYTICAL INDEX. 



313 



Scholars, missionaries 190 

Schools for children 188 

Scorpions in Babylon 55 

Scott, Dr. T., on John 274 

inspiration 48 

Scott, Sir W., and the Bible 156 

Scriptures, Apocryphal 22 

translations of the.. 22, 32 

Scrivener's Introduction 204 

Scythia, early Christians in " US 

Seasons, The, by Thomson 30 

succession of the 11 

Semiramis rebuilds Babylon 50 

Seneca, suicide of 140 

Senses, evidence of the 9 

Septuagint, The 23!) 

Serapis, worship of 139, 218 

Serpents in Babylon 55 

Seutonius on the Christians 44 

Severus, Emperor 139 

Sexes, proportion of 11 

Shakspeare, dramas by 37 

imagination of 13 

Shakspearian forgeries 37 

Shalmaneser invades Judea 80 

Shaw on Tyre Gl 

Shepherd of Hennas 203 

Shishak invades Judea 68,80 

Ships, tracts for 190 

Sybilline Books 105 

Silas and the Epistle to the 

Hebrews.. 287 

Simon Magus, an impostor 90 

Sin, remorse for 12, 14 

Sinner, Justification of the 168 

Skeptic, Stephens on the 70 

Slavery, Roman 139 

Slavery, ancient 142 

Smith, Adam, Moral Sentiments 

of 140 

Socrates, Athenians described by 95 

martyrdom of 108,117 

Plato and Xenoplion on 43 

wisdom of 100 

Socrates of the 5th century 252 

Solomon, Song of 242 

Solon at Sais Go 

morals of 140 

Song of Solomon 242 

Sosius conquers Judea 80 

Spain, people of 83 

Spiritualists, credulity of " 26 



Statues to the Gods 138 

Steam power 10, 11 

Stephen, oratory of 280 

Stephens, John L., on Edom 70 

Egypt 65 

skepticism 70 

Robert, and the New 

Testament 197 

| Stoics, philosophy of the 112,116 

! Storrs, Dr. R. S., on Heathenism 96, 97 
| Stuart, Moses, on the Epistle to 

the Hebrews 28S 

text of the 

New Testament 39 

Style of the New Testament 

writers 25 

Suicide among the Heathen 140, 142 

ofCassius 140 

Cato •.... 140 

Plutarch on 140 

Sultan Melic-Camel 130 

Sun, worship of the : 129 

Sunday, observance of 20 

Sunday-School Instruction 181, 182 

teacher, pleasures 



of the 

Superintendent, duties of a Sun- 
day-School 

Synagogue rolls 

Sibylline Oracles 

Syriac language 

Syrian soldiers 

Syro-Macedonians conquered ... 



Tacitus, a priest 

on Christians 

prodigies.... 



Talmud, The 

Tarsus, Paul born at 

Tartars rule Egypt 

Tatian, Harmony by 

Taverner's Bible 

Taverns, tracts for 

Taylor, Jeremy, and the Bible 

Teachers, Sunday-School 

Telegraph, electric 

Temple at Jerusalem 

of Belus 

Diana 

Karnak 

Temples of Egypt 

Heathenism , 



194. 



184 

185 
199 
39 
23 
27 
S4 

105 

114 

90 

220 

24 

66 

195 

207 

190 

155 

182 

11 

93 

51 

99 

68 

67 

105 



314 



ANALYTICAL INDEX. 



Tertullian at Carthage 21 

on the Epistle to the 

Hebrews 287 

New Testament... 20 

Testimonies to the Value of 

Christianity and the Bible, 
and to the Character of Christ 151 
Teutonic Knights and the Crus- 
ades 129 

Thales at Memphis 65 

Thebes, College of 65 

laws of 141 

Thecla, a martyr 202 

Theism, rational 9 

Theobald, Count of Champagne.130, 131 

Theophilus at Antioch 21 

Thessalonians, First 286 

Second 286 

Theudas, an impostor 90 

Tholuck on idolatry 138 

Thomson, James, The Seasons 

by 30 

Thucydides, History of 23 

Tiberius, Emperor 43,139 

Timothy, First 280 

Second 287 

Tindal's New Testament 206 

Tischendorf 's Codex Sinaticus.. 203 

Titus, Epistle to 287 

Titus captures Jerusalem 80, 92, 126 

Ton stall and Tindal's New Test- 
ament 206 

tower of Babel 51 

Townson, Dr., on Matthew 256 

Tract distribution 181, 187 

visitors . 187 

Tracts, effects of 145, 148 

Ti*ajan, Emperor, persecutes 

Christians 103 

Pliny's letter to 43, 114, 116 

reign of 270 

Translations of the Bible 22, 32, 205 

Tribute to the Romans 27 

Triumphs of the Bible: see Tul- 

lidge. 
Truth, minuteness the manner 

of 41 

Tullidge's Triumphs of the Bible, 

quoted 68, 71, 107, 156 

Turks, Egypt ruled by..... 66 

Jerusalem subject to 92. 126 

Tyre, account of 60 



Unbelievers, credulity of 34, 35, 133 

Uncial manuscripts 202, 203 

Unconverted, Alarm to the 190 

Call to the 190 

Uncorrupted Preservation of the 

New Testament 37 

University of Cambridge 204 

Usefulness of Tracts 188 

Ussher, Archbishop, Chronol- 
ogy of 209 

on Acts 276 

Obadiah 248 

Samaritan Pen- 

tatech and 201 

Value of Christianity 151 

the Bible 151 

Variety of faces 11 

handwriting 11 

voices 11 

Vatican manuscripts 203 

Vegetable kingdom, a proof of 

design 13 

Vegetation, growth of 11 

Verses, masoretic 194, 197 

Vespasian, Emperor 139 

Visitors, tract 187 

Voices, variety of 11 

Volney fulfils prophecy 77 

on Egypt 66 

Syria 77 

Tyre 60 

Voltaire, infidelity of 136 

Vulgate, Concordance to the 197 

Second John in the 292 

Wakefield on Second John 292 

Walton, Brian, and Codex A. ... 202 

Wanderings in the wilderness... 222 

Warburton, Bishop, on Job 238 

Water turned into blood 217 

Watt, James, invention of 13 

West Armsean language 23 

Wetstein, New Testament by... 39 

on Mark 259 

Whittingham, W., and the Eng- 
lish Bible 197 

Wiclif, translation of the Bible 

by 132, 205 

Widow of Nain's son raised 17 

Wilderness, wanderings in the 222 

William I., conquers England... 30 



ANALYTICAL INDEX. 



315 



"Wilson, Dr., on Egypt GS 

Wisdom, human 11 

Woide and the Alexandrian 

manuscript 202 

Woman, elevation of. 143 

Works, justification not by Ifi9, 283 

World, creation of the 209 

Writers, early Christian 116 

of the New Testament 24 

Writing, invention of. Go 



Xantes, Bible of 197 

Xeuophon on Babylon 5G, 58 

Socrates 43 

Young Cottager 190 

Zaccheus, character of 25 

Zechariah, Book of 250 

Zeno, philosophy of 117 

Zephaniah, Book of 250 

on Nineveh G2 



THE END. 



' 



